Sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. Emplified [sic] specially in the doctrine of witchcraft, and such sleights of Satan, as are incident thereunto. Very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. Cooper, Thomas, fl. 1626. This text is an enriched version of the TCP digital transcription A19294 of text S116346 in the English Short Title Catalog (STC 5701.3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 431 KB of XML-encoded text transcribed from 203 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A19294 STC 5701.3 ESTC S116346 99851563 99851563 16843 2240857236

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A19294) Transcribed from: (Early English Books Online ; image set 16843) Images scanned from microfilm: (Early English books, 1475-1640 ; 1658:03) Sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. Emplified [sic] specially in the doctrine of witchcraft, and such sleights of Satan, as are incident thereunto. Very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof. Cooper, Thomas, fl. 1626. [34], 368 p. Printed by Barnard Alsop, London : 1622. Another issue, with A1-A5 cancelled and replaced with A, of the 1617 edition. The second and third books each have separate title page, dated 1617; pagination and register are continuous. Running title reads: The mysterie of witch-craft discouered. Reproduction of the original in the British Library. Formerly STC 5707. eng Witchcraft -- Early works to 1800. eebo Sathan transformed into an angell of light, expressing his dangerous impostures vnder glorious shewes. Emplified [sic] specially in the doctrine of wi Cooper, Thomas 1622 405 71294 1 0 0 0 0 2 84.3 D The rate of 84.3 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-09 Assigned for keying and markup 2003-09 Keyed and coded from ProQuest page images 2003-10 Sampled and proofread 2003-10 Text and markup reviewed and edited 2003-12 Batch review (QC) and XML conversion

SATHAN TRANSFORMED into an Angell of Light , expressing his dangerous Impostures vnder glorious shewes .

Emplified Specially in the Doctrine of Witch-craft , and such sleights of Satan , as are incident thereunto .

Very necessary to discerne the speci-Plague raging in these dayes , and so to hide our selues from the snare thereof .

LONDON , Printed by Barnard Alsop . 1622.

To the right worshipfull Alderman Holiday , the worthy Gouernour of the East Indian Merchants , together with the prouident Treasures and graue Committees , and the rest of the aduenturers in that famous trade All things pertaining to life and godlinesse .

RIght worthy and beloued in our Lord Iesus Christ : It is the wonderfull mercy and exceeding patience of our gratious God towards vs of this sinfull Nation that in the middest of such fearfull stormes and bloody garboyles deuouring our neighbors round about vs , wee of this Iland though , as it were , enuironed round about with such tempestuous seas , do yet notwithstanding enioy such temperate seasons , as not onely to eate the fruite of our owne labours , but to be enabled moreouer out of our aboundance to entertaine and releeue our distressed neighbours . And is not the wisedome of God admirable herein to warne vs to looke home , when our neighbours house is on fire , and to make it our owne case , what is common to vs with others . Is not his mercy vnspeakeable that seeing charitie couereth a multitude of sinnes , and much is forgiuen to those that loue much , therefore wee may haue hope of Gods longer forbearance & indulgence towards vs , so long as we regard the afflictions of Ioseph , & by our brotherly affections , beare one anothers burthen . Surely though the sickle must be put in when the haruest is ripe , and there are too many signes among vs that the regions are white vnto the haruest , yea that the Deere is gone out to go through the land , yet euen here I haue obserued these meanes to stay the execution . First , when there are some remaining to stand in the gap to turne away the wrath . Secondly , when the Lord is iustified and approued by his word . And thirdly , when by our compassion and prudence wee doe communicate with the afflictions of our brethren , and so voluntarily suffer with them in their distresses . Wherein as we haue speciall cause to blesse our gratious God for his good hand with our worthy Nehemiah in this holy worke , so are wee wisely to secure our selues in succouring others , and doing good while wee haue time to the houshold of faith . Shall not Sathan and his instruments herein otherwise condemne vs , who if euer heretore , do speedily combine them selues against the Lord and his annoynted , whose maine policy it is in these latter dayes to disunite the hearts of Christians and to weaken their hands that they may more speedily and easily make prey of them . Doe not his croaking frogges those infernall Iebusites compasse land and sea to this end , creeping into the chambers , yea into the harts of Princes , both to exasperate such as are auerse against the poore members of Christ , and also alienate euen the well affected from the maintenance of the common faith . And doe wee thinke that they haue left any stone vnrowled to compasse the same , can we imagine but that these spirits of diuels haue waded into the depth of their fathers methods , and as she in the Poet :

When heauen will affoord no helpe , shee 'le moue the infernall powers , so in despite of heauen these limbs of Sathan haue now failed to employ the powers of darkenesse for the more effectuall deluding of the children of disobedience ? And are not these the times wherein if it were possible the very elect may bee seduced and ensnared hereby . Is not the wisdome and iustice of God admirable herein that when the Foole saith in his heart there is no God , & the Atheist dreams of no other hell but to bee in debt , and affliction , and so plots by all meanes to build his heauen on earth by wallowing in all excesse of riot and vanitie , as hereby he reapes such wages of his error as is meet , euen to be giuen vp to a reprobate sense , and so not onely to all monstrous and desperate wickednesse , but euen to maintaine and secure the same against all future reckonings , as if he had made a couenent with hell , and were at an agreement with death ▪ so is he iustly taken in his owne craftinesse , and most wonderfully arrested by the power of hell , to the apparant confusion of his imagined happinesse , and while hee dreames of no other heauen but to doe what hee list in earth , hee is not onely therein restrained by the power of heauen to the confusion of his present hopes for the good of the Saints , but also iustly caught in the snares of his owne wickednesse by the power of hell , as to beginne and seale hereby vnto him eternall vengeance , and to hasten him thereto ; so that the righteous may more wonderfully escape of our trouble , when the wicked are falne into the pit they digged for them . Surely as it is a righteous thing with God , that they that doe not receiue the loue of the truth , shall be giuen vp to strong delusions to beleeue lies : so if euer satan were transformed into an Angell of light , and so more effectually by his lies and subtilties did deceiue vnstable soules : If euer the sure word and wonderfull workes of God were outfaced and suppressed by the sleights and forgeries of the God of this world , the experience here of is most notorious in our times : to instance in this particular being the subiect of our experience how mightily the Lord hath iustified his word , both auouching in these dayes the truth of this doctrine of Witchcraft as also euidencing the power thereof in dissoluing the workes of Satan , as experience hath made it manifest , so we haue had not onely the great Patrones and friends of the Church confirming the same , but euen the Churches verie enemies haue beene enforced to acknowledge no lesse . And yet such hath been the efficacy of delusion , that this very same most glorious truth vpon other respects as it hath found hard measure among fained friends , so it hath also thereby beene traduced and peruerted by it enemies . And surely we may the lesse wonder hereat , if we consider wisely , that as commodities are in request with many according to their diuers humours , and different seasons , so doth it befall the sacred truth . which though it be sometimes in request , when it may serue to aduance the pride of the flesh and infancie of religion , yet doth it easily grow out of date , when either it tends to humble the flesh , or iustly challengeth lukewarmnesse and hypocrisie . Which as it was the portion of the Lord and master of the Church , sometimes to bee cryed vp with Hosanna , eftsoones to bee cryed downe with crucifige so hath it beene the lot of the scepter of this kingdome , the budding rod of Aaron sometimes to be turned into a serpent in the opinion of man , as if it onely entended to destruction and not to edification , no better then a doctrine of licentiousnesse or sedition and despaire , which eftoones was in esteeme as Angels foode , sweeter then honey , pretious aboue rubies , most orient gems . Which seeing it hath beene also the portion of this truth concerning witchcraft , is it any maruell if what man opposeth and seeketh to suppresse , the Lord himselfe hath powerfully maintaind and iustified , as prouing vnto it gainesayers a sauour of death , that haue refused to embrace the same as a sauour of life vnto life . Surely when I discerne the efficacy of delusion preuailing in these dayes euen vpon such that haue tested of the good word of God , and beene pertakens of the enlightning spirit : and so haue had some kenning of the power of the life to come , and yet are so falue away from conscience , yea from science it selfe , that they are very strangers from the life of God through their affected ignorance , and being willingly ignorant of what they haue formerly beene conuinced of , are growne to bee starke-mockers of all powers ; yet all forme of Religion , and so in this their Atheisme , sing a Requiem to their soules , fearing no other hell , then to be mooued in their slippery state , and dreaming of no other heauen then to build their foundation in the sands : Mee thinkes I see the foolish worldling on the pinnacle of his confidence , and so in his greatest security , lying open to confusion . And do I not see the Iustice of God working wonderfully herein , in besotting the foole in his owne wisedome . Euen giuing him vp to rest vpon such broken reedes , for the securing of his Babel , which are the onely meanes to confound the same . And hath not the God of the world by diuine permission a speciall stroke in this delusion , not only to proue a lying spirit in the mouth of our false Prophets , bidding to go

THE Particular Contents . This Treatise is digested into three Bookes .
In the Former whereof is contained . FIrst , the Occasion and scope of this Discourse . in Sect. 1. pag. 1. Aud therein prooued that this Doctrine of Witch-craft is necessarie to be prosecuted and ohserued in these dayes . Sect. 2. pag. 16. Chap. 1. Secondly , it is proued that there haue beene , are , and shall be Witches to the worlds end : both by sound Testimonie , 1. from the Word , p. 25. 2. from Antiquitie , p. 26. 3. from pregnant reasons , p. 27. and so snch Obiections answred , as seeme to contradict this Truth , page 35. Chap. 2. Thtrdly it is declared ; what Witch-craft properly is : where both the Nature , Causes , and Effectes are briefely opened and applied , page 47. Wherein is set downe , both that Satan 1. Can worke wonders , p. 52. as also 2. The difference betweene true Miracles , and Satans wonderfull workes , p. 54. 3. And so the diuers kinds of these wonders are discoursed , page 55. 4. Together with the intent , how farre , and in what Cases , Satan can effect them , page 55 , 56. Chap. 3. Fourthly , is layde open the policie of Satan , in drawing and vniting ignorant and vnstable soules to this Art . Where first ; the Occasions are discouered , page 57. 2. Hereupon the manner of Satans working and enueighling to this Trade , page 58. 3. And of his seuerall Impostures , and treacheries therein , against the poore soule . p. 61. 4. And so of the entring his Nouices into this Schoole : With the Vse thereof , page 62. 5. It is further manifested by what meanes Satan now confirmeth , and detaineth his Proselites in this mystery : where 1. Of the Couenant , which passeth betweene the Witch and Satan to this end : And here first prooued that there is such a couenant , p. 65. 2. Of the nature and bruticall bond of the couenant is set downe . 3. The diuers kindes of the Couenants are discryed , and so the policie of Satan therein further opened , p. 68. 4. The ground of the Couenant is searched , and therein Sathans policie also detected , p. 69. & 70. With the Vses thereof , p. 72. 5. The Partes of this couenant distinguished . 1. What Satan bindes himselfe to doe for the Witch , p. 78. 2. Wherein the Witch is bound to the Diuell , p. 86. And the seuerall sleights of Satan , in each coniectured . p. 87. Chap. 5. Sixtly , is declared what Ceremonies Sathan doth accompanie this Couenant withall : the better to detaine and hold his vassals to the performance thereof : Whereof the secret Marke of the Witch , p. 88. 2. Of conuenting them into the Church page 90. and there : First . To renounce their Baptisme , p. 91. 2. To offer vp their blood in sacrifice to the Diuell . 3. Of kissing Satans backe parts . 4. Of carnall societie by Satan , with Witches , Together with the speciall sleights of Satan therein , p. 92. and the Vse thereof , page 94. Chap. 6. Seuenthly , diuers other meanes are layd downe , whereby Satan confirmes his Proselites , as Cap. 7. page 124. Diuers kinds of Witch-craft are opened , both 1. That which consists in Diuination ; wherein first is shawed , p. 128. That Satan can foretell in some measure things to come . p. 129. 2. How farre he may proceed therein , page 131. Wherrin is layd downe the difference betweene Diuine and Satanicall predictions , page 132. 3. The diuers meanes are discouered , whereby Satan foretells things to come ; as , by true Creatures . As 1. Flight of Birds , page 136. 2. The Intrals of Beasts , ibid. 3. The Obseruation of the Starres , and heauenly bodies condemned , p. 137. with answere to Obiections to Astrologie , page 138. 4. Dreames . 5. Lots . Wherein is set downe the right vse of these things , Namely How the Doctrine of the Starres is to be vsed . What Dreames are to bee heeded , page 144. and so the differeuce between diuine , and other dreames manifested , p. 135. as also How Lets are to be vsed , and heerein the peruerse abuse of these things discouered , and reiected , p. 149. Secondly , it is declared how Satan deceiues , and foretels things to come by forged meanes : as , answering in the shape of a Dead body , p. 151. 2. Where it is prooued particularly : That the Resemblance appearing to Saul was not true Samuel but Satan in his likenes . p. 152. Thirdly , it is prooued that Satan also vseth to foretell things to come without meanes , and that either by Reall possessing of the soules & bodyes of men , p. 155. Or else by Obsession , and inspiring them with his euill counsels . Where particularly is declared the differences betweene Satanicall Reuelations , Exthusiasmes , And Those true and Heauenly Reuelations wherewith the true Prophets of God were furnished : to declare the will of the Lord in extraordinarie times and oceasions : page 156. And so the vse thereof commended to the church of Christ Iesus . cha. 8. It yeeldeth further to declare another kinde of Witch-craft , which consists in operation , p. 157. And heere first of working Wonders by Charmes , that it is vnlawfull . Where are answered diuers Obiections seeming to iustifie them , and so all sortes of Charmes condemned , page 158. &c. Either by Words sacred or prophane , page , 160. Or by making of Characters , p. 167. Images . Circles . Vsing of Amulets . Scratching of the Witch . Exorcismes . Pictures of Waxe , &c. Together with the vse thereof to the Church of God , page 169. Secondly , it is declared ; that strange things are done by Iugling , and deceiuing of the senses , page 171. Wherein first , the Manner thereof is set downe , page 172. 2. Reasons answered for the Lawfulnesse thereof , page 173. 3. It is prooued that this is plaine Sorcerie ; and that the Sorcerers of Egypt were but plaine Iuglers , page 174. And so 1 Application hereof made to the Church of Christ . Chap. 8. 109. Out of these Groundes thus soundly layd , It is further considered : Who is the Practiser of this Art . Namely the Witch . Where first , a Witch is discribed and liuely painted out vnto vs , in her seuerall Lineaments and true Proportion : page 117. Secondly , It is prooued , that men as well as women , are Practioners therein . page 180. Thirdly , And the Policie of Sathan discouered in bayting these diuers Sects , with fit meanes to ensnare them with this dangerous hooke , page 181 According , both to the diuersitie of Times , and Estates of the Church : page 183. And also , Sutable to the seuerall Conditions and qualities of Nature , p. 184. And so it is further manifested , that Antichrist hath especially entertayned and aduaunced this Diuellish Art , as an especiall meanes to attaine and maintaine his visible Monarchie : page 193 194. &c. And here is also resolued , what especiall Places Witches doe most haunt together . With the Vse thereof , page 199. & 200. Chap. 9. It being apparant what a Witch is , It is now further discouered , how many kindes of Witches there are , p. 203. And heere first of the Bad Witch : page 206. 2. Of the meanes whereby she executes her mischiefe , namely Cursing : and so , 3. Satans policies herein : page 208. 209. Secondly , Of the Good Witch : First , Of her Nature and Condition , p. 211. 2 That her skill in helping is no speciall gift of God : but attained by the assistance of the Deuill . p. 213. 3 Of the meanes whereby shee binds to be helpfull . Namely , the beliefe of men , and here , page 218. Whether they can helpe any that doth not beleeue : page 219. 220. Whether the Good Witch can hurt : and the hurting Witch can help ? Where the admirable Wisedome and Iustice of God is declared , page 224. And so it is approoued that the good Witch is sarre more daungerous then the bad : p. 232. And thereupon aduice giuen for her auoydance and apprehension especially , and this in the 10. Chap. And thus endeth the first Book , contayning the Truth , Nature , and Kinds of Witch-craft ; together with the proper subiect of this Art : and so of her Entrance , Confirmation , and Practise therein , as also the seuerall kinds and dangers of them .
The second Booke , proceedeth to their Detection , and Conuiction : and to this ende . FIrst , setteth downe the Power and Efficacie of Witch-craft . Whereby they execute their feates , and seuerall mischiefes , and so drawe themselues , yet more palpably within the compasse of authoritie . And heere first it is shewed wherein the power of Witches is restrayned , page 230. And here it is enquired , Whether the Witch haue power to afflict the childe of God , and how farre : with the vses thereof ? page 248. How in these kindes of afflictions the Elect differ from the wicked , page 253. Secondly , is declared , wherein the Witches power is apparant : And heere . First , of the Actions concerning their owne persons , p. 257. Secondly , of their actions towards others , p. 258. And so the Policie of Satan is discouered , in executing and conuaying of this power . 1 By naturall Medecines , page 262 2 By Prayers , and good Councells : page 263. 3 By shrowding it vnder naturall diseases , and mixing it therewith . 4 And of his notable sleights , and daungerous snares therein , page 265. And all this Chap 1. Secondly is discoursed that Witches ought to be detected . And to this end . First , The admirable Wisedome and Iustice of God is discouered , in making them instruments of their owne confusion page 270. Secondly , Two principall meanes are layde downe for their Discouerie : Namely , Examination ; And Conuiction . And heere , First , are commended diuers waighty presumptions , tending probably to detect the Witch . p. 274. 2 , Diuers manifest Proofes are added , tending to the conuiction of the same , page 277. And so false meanes of Detection being reiected , and some doubts answered concerning the same : vse is made thereof to the Church of God , and this is in the second Chap. Thirdy are discouered the Remedies against Witch-craft . Whereof the principall is , the Execution of Authoritie , in cutting of the Offenders , Both for the practizing of their mischieifes : and also : For Release from the same , p. 280. And here first is prooued , That These mischiefes may bee preuented : page 282. 2. The meanes of preuention are layd downe . And these first Preseruatiue , both , First , such as concerne the persons of men , page 284. And 2. Such as concerne their Habitations , page 289. Secondly , to these are added , Restoratiue Remedies : And these : Either Generall , to dissolue the works of Satan , p. 293. Or else : Speciall Respecting Priuate Persons , page 295. And this Chap. 3. The True Remedies beeing thus discoursed : Examination is further made of such counterfaite and vnlawfull meanes , as are vsed to the Discouerie of Witches . And here first of The Gift of Miracles which is prooued , now to bee ceased , and needlesse heereto , and therefore falsly arrogated , and wickedly forged to the same : where Obiections are auswered , and the truth cleered , that these are but lying wonders accomplished by the power of Satan , page . 297. As appeareth by the means whereby they are wrought : Namely ; First , the Name of Iesus , which is not effectuall by Diuine power to any such ends , p. 302. Secondly , The Reliques of Saintes , page 304. Thirdly , The Signe of the Crosse : page 305. Fourthly , Vse of Holy Water , Salt , Images , Agnus Dei , Graines , &c. p. 306 5. Exorcismes , and here it is resolued whether it be lawfull to relieue a Witch , and how farre it may be done . p. 307. and this in the 4. Cap. Fiftly is proposed and prosecuted a principall Remedie against Witch-craft : Namely , Execution of Iustice : and heere likewise , First is propounded the iust Punishment belonging to this Sinne : that Witches by the Lawe of God are to die the death , where both obiections are answered . page 313. And the equitie of Gods Lawe cleared and maintained . Chap. 5. Lastly , by way of conclusion , are layd open the seuerall Vses of this Doctrine of Witch-craft for the further edification of the Church of God .
Heere beginneth the third Booke . THose are , first of Reproofe , and that 1 of the Atheisme of these Times , sect. 1. page 320. 2 For contempt of the Word . page 322. sect. 2. 3 The Idolatrie and false worship of this present age is iustly taxed and conuinced . page 324. sect. 3. 4 As also the grosse profanenesse and generall rebellions of the present Generation . page 325. sect. 4. 5 Lastly , it is a manifest conuiction of that damnable hypocrisie , and accursed dissimulation that raignes in this present age . sect. 5. Chap. 1. page 327. A second generall vse is for Instruction : and that , First , Teaching how to auoyde and remedie the causes of Witch-craft . Which are , First , That grosse and wilfull Ignorance that swarmes in the Land , Where is prooued , first , That this is a maine cause of Witch-craft . page 329. 2 How this is to be remedied . page 330. chap. 2. A second cause of Witch-craft , is Infidelitie . 1 This is prooued by many Circumstances . page 331. 2 The meanes laid downe how to remedie this euill . page 332 chap. 3. A third cause of Witch-craft , is Malice , declared by many pregnant Reasons . page 334. 2 And the particular meanes layd downe to preuent and remedie this mischiefe . page 335. chap. 4. A fourth cause of Witch-craft is Couetousnesse , as appeareth : 1 By many liuely Euidences . p. 337 And so we are directed how to remedy this great sinne . page 338. A fift cause of Witch-craft , is Curiositie , heere , 1 The Reasons hereof are discouered . page 339. 2 And the way declared how to meet with this sinne . page 341. chap. 6. The sixt and principall cause of this iudgement of Witch-craft is Pride . As appeareth , 1 By diuerse pregnant Euidences heereof . page 342 : and so , 2 We are informed how to encounter this mischiefe . p. 344. cha. 7. A second generall Instruction is to teach vs heereby the truth of our naturall condition , that we are the very slaues of Sathan , and vessels of wrath . page 346 chap. 8. A third generall Instruction heere is , to teach vs how wee may be freed from this naturall bondage , what is the principall meanes heereunto . page 347. chap. 9. A fifth generall Instruction , is to teach vs a conscionable and sincere vse of all other meanes of our saluation , as of Prayer , Sacraments , and both concerning Preachers and People . page 351. chap. 11. A sixt generall Instruction , is to prouoke vs to sinceritie and power of Religion in all our wayes . page 352. chap. 12. page 352. A seuenth generall Instruction , is to informe vs in the sleights and cunning of Sathan , that so we may not be ignorant of his dangerous snares . chap. 13. page 353. Eightly , heere is matter of Instruction , both for the particular triall of our owne estates page 354. As also for the discerning of the true Church of God militant heere on earth . chap. 14. page 357. Ninthly , wee are heere instructed , Both how to behaue our selues in generall vnder the Crosse , especially how to carrie our selues in this affliction of Witc-craft . chap. 15. page 356. As also how to preuent such snares as are in this Practise of Witch-craft , most cunningly layd to intangle and drawe vs to the liking and entertainement thereof . page 357. chap. 16. A third generall Vse , is for consalation , and that many wayes : And that generally , 1 To comfort the Church of God , in regard of the grieuous iudgement of witch craft . 360. chap. 17. 2 To comfort in particular such as are afflicted with this Iudgement . page 361. chap. 18. The conclusion of the whole .
Errata .

Pa. 25. l. 17. for bad reade good 26. li. 2. for preached practised 27. lin. 17. for hurt helpe 37. li. 6. for Witches workes 57. lin. 8. for imitate initiate 69. lin. 4. for promise procure 100. l. 26. for match marke 125. li. 13. mischiefe mistresse 164. li. 21. sometimes societies . 160. li. 18 for serue some 292. li. 18. for runne a Rule 302. li. 8. Primitiues Prime Times 339. li. 13. deliuered diuerted 341. lin. 14. for with within . 344. lin. 27. for end euill .

THE MYSTERIE OF WITCH-craft discouered . THE FIRST BOOKE .
CHAP. I.

Of the Occasions and Scope of this Treatise ; wherein is especially proued that this doctrine of Witch-craft is very necessary to bee handled and prosecuted in these daies .

DIVERSE haue beene the motiues and occasions which haue lead mee to treatise of this Subiect at this time .

Some more Generall , concerning the diseases of the Time .

Others Speciall , concerning my Selfe .

The Generall are : Generall reasons mouing to this Treatise . Because the wise and glorious God by his speciall prouidence in these daies , requireth an especiall account of our Faith in this Truth : And that in these respects .

First , That we should in thankefulnesse , acknowledge his great power and mercy , That hath so honoured and iustified the Reuelation of the glorious Gospell of his Sonne Iesus , by which this Mysterie of Satan which in former ages hath beene either smothered , or peruerted , to the further erecting and maintaining of the Kingdome of darknesse ; is now gratiously and cleerely , not onely discouered , but further also reformed to the true vse thereof , and so wee rightly enformed how to deale therein : And so by the power of God , the Magistrate enabled to take such course therein , as may best serue to the demolishing of the Kingdome of Anti-christ .

Secondly , seeing the Power of the Gospell is thus able to discouer and confound the kingdom of Satan , may not this condemne our vnprofitable receiuing thereof , who still maske it in our sinnes , and will not come out of them , whereas the very deuils giue testimony thereunto ? Iam. 2. If they beleeue and tremble , if they cannot endure the glorious light of the Gospell , if they forsake their holds , and confound their Proselites , being forced to discouer them by the power of the Word , Act. 19. 3. and so to be the executioners of Gods righteous iudgements against them ; Shall not this bee our condemnation , that though light bee come into the world , Ioh. 3. 9. yet still wee loue the darkenesse more then the light ? wee lesse obey the Gospell then the deuils do ; Angli quasi Angeli . wee Angels in name , are lesse affected then these infernall spirits ; wee spurne against Authoritie , when these are controuled by it ; wee continue in our sinnes , when these are cut off by the Magistrate ; wee iustifie sinne , when these discouer and vnfold it ?

Surely seeing God is glorifyed in confessing of our sinnes , Iosh. 7. 9. shall not the deuils rise vp in iudgement against vs ? may not they teach vs to yeeld more obedience to the Gospell ? And seeing , for our disobedience to the Truth , 2. Thess. 2. 11. it hath pleased the Lord to giue vs vp in his iustice to strong delusions ; either , Delusions of the time . to rest in the forme of religion denying the power thereof , or else , to runne backe to Aegypt againe : euen to loath this heauenly Manna , and so to doate vpon the fitches and onions , yea the garbidge and very deepenesse of Antichrist , exalting him aboue all that is called God , In seeking for helpe vnto Blessers , and good Witches , as wee call them , who being commonly ignorant , prophane , and superstitious , proue verie dangerous instruments for the restoring and encrease of the kingdome of Antichrist . As both colouring their Diabolicall practise vnder pretence of holy prayers and naturall meanes , and thereby aduancing that lip-labour and formall deuotion , the very life of Popery . As also by their pretence of great charitie in relieuing so many infirmities , Note . Miracles . iustifying that false Fire of Popish Loue , and fained Miracles : But especially nuzeling the people in ignorance by their example and corrupt practise , and seducing them from the light of the Gospell , and such holy meanes as therein are offered for their reliefe , to most indirect and desperate remedies , as to enthrall their soules to hell for euer , that the poore carkase may haue present ease : As requiring trust and confidence to bee reposed in them , and so excluding vtterly from Christ , and so from saluation . Seeing ( I say ) these Blessers are highly esteemed of in these daies , as being dangerous Factors for Anti-christs kingdome : Ought not euery True Member of Christ to see this plague , to giue warning of it , that so their bloud may not bee required at his hands ? And hath the glorious Lord beene without witnesses in these daies to discouer the practises of Anti-christ , his creepings in againe , and that by these means of Sorceries and enchantments ?

Surely , the Name of his Maiestie bee blessed for euer , that hath raised vp euen a cloud of Witnesses in these declining daies ; as to contest against Anti-christ , and his hellish Monarchie , so withall to discrie his deepenesse in these his deuilish instruments , and therefore especially to detect and confound the same .

Consider , I pray you , with mee the wisedome of our God , and let vs magnifie his Name together .

Hath hee not ordained the Magistrate and the Minister for the seasonable ouerthrow of Anti-christs kingdome ?

And hath hee not very meruailously disposed in these times , that as Anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare , so he hath beene confronted by Gods powerfull Ordinances ?

As the Magistrate not onely in making seucre Lawes against the encrease of his kingdome , Magistrates . R. Iacobus . but further also by his happie Pen , cutting down his vsurped Authoritie to the very roote ; and further also discouering and confounding this Mysterie of Witch-craft , In Daemonologia . as being a maine proppe and hope for the vpholding and continuance thereof .

And concerning the Ministers of the Gospell , Ministers . haue not these in their Places , as they haue the more in generall beene zealous against Antichrist kingdome , as they haue more discerned the Mysterie and Marke of the Beast , so they haue beene more quick-sighted to discerne him in this Policie of Witch-craft , Mr. Perkins Gifford , North-brooke . and so haue more earnestly laboured against the same ? And shall I hold my peace in this day of good-tydings ? Shall I not also bring my fagot to the burning of these Witches , and so to further the destroying of the kingdome of Antichrist .

Hath not the Lord enabled mee to discouer the practise of Antichrist in that hellish Plot of the Gunpowder-treason ? Hath hee not preserued mee gratiously from many such diuelish Practises of these Antichristian Instruments , not onely in keeping mee from seeking for their helpe , when my children were suspected to bee afflicted by them , that so my soule might bee endangered thereby : But especially in preserusing mee from many cursed snares which by these mischieuous instruments haue beene priuily laid for me , to the endangering of my life , and hinderance of the Gospell ?

Surely were there no generall reasons to induce mee heerevnto , yet mine owne priuate respect , might well heerein prouoke mee to erect some such like Altar in memoriall of Gods mercies towards mee ; and to enable and aduise my brethren to keep themselues from Witch-craft .

Must I not confesse , to the glory of my God , that as Yonger Studies are subiect to Pride and Curiositie , so Curiositie , through Pride , not contenting it selfe with Common knowledge , is prouoked hereby to taste of the forbidden fruit , euen to diue into secrets belonging onely vnto God , to foreknow things to come , and so to gaine some high and diuine esteeme in declaring of them ?

And doth not Art giue some colour and shew heerevnto ? as yeelding out of generall precedences of the coniunctions and motions of heauenly Bodies , Note . some probable coniectures concerning the motion & successe of these inferiour things ? And doth not Satan most cunningly and dangerously shroud himselfe vnder this Art ? as concluding particular certainities out of generall probabilities , and coniectures , which the curious Student coueting after , as being ashamed to stagger in his skill ; while he cannot therefore finde this in his Art , is therefore the rather baited by Satan to seeke this skill from him , who will not now faile to tender his helpe for the satisfying of proud curiositie , and that by such meanes as are not likely to bee refused .

For whereas flesh and bloud would bee afraid to encounter Satan in his owne likenesse at the first , vnlesse it were further deluded and hardned in the Trade ; therefore behold the dangerous cunning of Satan to entice these nouices to his lure , and that by the appearance of contrarie semblance .

To this end he appeares first transformed into an Angell of Light , pretending his willing subiection to certaine idle and worthlesse Characters and Names of God , whereby he deceiues his nouices two waies .

First , in making them beleeue that this Art is approued of God , in that it goes vnder his name .

2 That it is also performed by the power of God , as whose name is the ground of the charmes , and therefore shall haue good successe .

3 And that not onely in the thing attempted , but also to the party attempting the same , as hauing speciall fauor with God , hauing the Lord ( as it were ) at his becke , being made of Gods secret couusell , being as God , knowing things to come .

For the further confirmation of this delusion , behold in this point another pollicie of Satan ; that whereas man , through pride , desires Soueraignety & Dominion , therfore now ( in the second Place ) Satan offers himselfe vnto this Nouice , as a Slaue and Vassaile , seeming to be commanded by him , whom he now labours to enthrall for euer , And therein notably gulling the ambitious spirit with this conceited Emperie : What canst thou desire more then to preuaile with God , then to leade hell captiue in this triumphant manner , then by these meanes to preuaile with men ?

Thus are Yong Schollers puffed vp with knowledge , and the Pride of knowledge exalts them aboue that which is meete , that so their fall may be more fearefull and irrecouerable .

And was not my Yonger Studies subiect to this tentation ?

Surely blessed bee God in Iesus Christ that hath lent mee life to acknowledge his mercie in this behalfe !

Was there not a time when I admired some in the Vniuersitie famozed in that skill ?

Did not the Lord so dispose of mee , that my Chamber-fellow was exceedingly bewitched with these faire shewes , and hauing gotten diuers bookes to that end , was earnest in the pursuit of that glorie which might redound thereby ?

Did not wee communicate our Studies together ? was not this skill proposed and canuased in common ? And did not the Lord so arme his vnworthy seruant , that not onely the snare was gratiously espied ; but , by the great mercie of my God , the Lord vsed mee as a meanes to diuert my Chamber-fellow from these dangerous Studies ? And shall not this mercie of our God bee had in euerlasting remembrance ?

Surely the mercies of God are euerlasting , worthie to bee sought out of all that feare him : Lam. 3. 23. How are they renued euery morning , so great is his faithfulnesse ?

For did not my God exercise mee vsually with continuall buffetings of Satan , that so I might be better enabled to discouer his sleights to others ? Witnesse my diurnall Records to this end , which if God continue life and health , may serue the common Good .

Hath not the Lord since , wheresoeuer it hath pleased him to pitch my Tent , euen there to follow mee with this Tentation , In Cheshire and Couentry . to bee assaulted with this pestilent-brood , and Deuillish Generation ? Hath not hee vsed mee as an instrument , though most vnworthy , to comfort others according to the comforts that haue abounded vnto mee ? Hath not my gracious God wonderfully deliuered mee from their cursed Traines , and made mee able in some poore measure to declare his great mercies to the generations to come ?

And haue I not often Vowed to glorifie God in this behalfe ? Haue not my meditations and experience beene faithfully stored vp to this end ? Was I not purposed vpon a speciall occasion of the death of the Ladie HALES procured by Witch-craft , to commend such obseruations to Posteritie , but that the good knight her husband , for reuiuing and continuing of his griefe by that memoriall ouer-ruled that opportunity : But is not the Lord mercifull to offer another seasonable and worthie occasion to Pay my Vowes ?

Surely , the Lord bee blessed that awakens this secure age daily by renued tokens of his power and displeasure : And seeing wee will not obey his Word , but reiect the power of it , vouchsafeth yet to Preach vnto vs by his wonderfull workes .

And seeing ordinary iudgements will not awaken vs ; euen from the belly of Hell hee cries vnto vs , and sends forth his euill Angels to vexe and torment vs . Blessed bee his Name that giues vs warning of the great and spirituall plague vpon our soules , by these torments vpon our bodies : That lets vs see the plague of grosse and palpable darkenesse threatned against vs by these common and fearefull delusions of the Prince of darkenesse .

Doth not euery Assise almost throughout the Land , resound of the arraignement and conuiction of notorious Witches ; either where grosse ignorance and Popery most aboundeth , or where the truth of God is with-held , and prophaned , by vnrighteousnesse and hypocrisie ?

Can wee forget the late Assise at Lancaster , where no lesse then fifteene were endited , and twelue condemned of that horrible crime , a Countrie abounding on that part thereof , with grosse ignorance and Popery ?

Hath not Couentrie beene vsually haunted by these hellish Sorcerers , where it was confessed by one of them , that no lesse then three-score were of that confedracie ? And is not this a place famous for the pride and glorie of the Holy Mountaine ?

And was I not there enioyned by a necessity to the discouerie of this Brood ?

These are the occasions of this ensuing Treatise , this is the scope and end thereof .

And is it not then a word in due season for our present edification ?

Surely seeing the Word and the Sword do verie gratiously sort together , the one to authorize and confirme the other : Seeing now the sword of the Magistrate is seasonably brandished against these offenders : is not the Word encouraged to iustifie that Authoritie , which vsually is too fearefull and charitable in rooting out such euils ?

Ought not the Word to encourage the Sword to this glorious worke of detecting and confounding the kingdome of darknesse , which especially preuailes by these deuillish charmes .

And that not onely in the Ignorant multitude , and wilfully seduced Papist ; But euen in the Carnall Protestant , and Grosse Hypocrite , though they haue receiued the knowledge of the Truth ; For do wee not generally detaine the truth of God in vnrighteousnesse , making a shew of Religion and yet denying the power thereof ; making our belly our God , and the wedge of Gold our hope , turning the graces of God vnto wantonnesse , and so giuing vp our members as weapons to the seruice of sin ; do thereby plainely discouer whose seruants wee are , euen the bondslaues of Satan who ruleth in the children of disobedience ? And doth not the Lord very wonderfully discouer our shifts , and confound our painted shewes , euen by these euill Angels which hee sends amongst vs ?

Doth not our Atheisme on the one side , convince our heartlesse and deceitfull worship , while wee Plead for Satan , and maintaine his Kingdome concluding his preuailings to bee but Counterfaitings ; Scot. his Contracts with Witches to bee but Delusions , ascribing his power in afflicing , to Naturall Diseases .

And yet doth not the Lord on the other side reiect our confidence that so our owne tongues and waies may fall vpon vs ?

For doe wee yet feare those Withes , whom wee conclude to bee harmelesse , hurting rather by our infidelitie , then any power of satan , or in themselues ?

Do wee not close with them desperately , releeuing them with our Almes , and so binding them by our charitie , and euen Tying them by the Teeth , that they may not hurt vs ?

Nay , though wee make profession to seeke to GOD alone in our troubles ; yet when it comes to the Pinch , doe wee not runne vnto the Deuill ? Hath not the Blesser , more Proselites and Patients then the Physition ; yea then the conscionable Preacher ?

The Lord giue vs vnderstanding in these things . Where is our Faith in God ? Is there not a God in Israel that wee must runne to Beelzebub the Prince of darkenesse for helpe ?

Nay where are our Wits and common sence ? do wee say that Witches haue no power to hurt by Satan ; And yet doe wee runne to those for helpe ? Which seeing they haue no calling from God , nor vse any such meanes as are Warrantable by the Word , it must needs follow that they proceed from the Father of Lies ; who then hurts most dangerously when hee pretends to helpe : And must needes hurt desperately when hee is exalted and adored aboue all that is called God , requiring that homage which is onely due vnto God .

Thus , though light bee come into the world , though it bee entertained for a season , yet men loue darknesse more then the light , because their workes are euill ; and so are iustly giuen vp for their disobedience to this Strong Delusion , euen to worship Satan ; and so to become two-fold more the children of hell then they were before .

And doth not their example harden the Papist in their Idolatry ? And yet surely the Iustice of God doth still gloriously appeare in these Children of wilfull ignorance that still stoppe their eaires against the voyce of the charmer , charme hee neuer so wiselie . That seeing they will not bee conuerted by that milde voyce from Heauen , they may bee confounded by this fearefull voyce from hell : That they may now discerne their true estate to bee no better then the Deuils slaues , Eph. 2. 2. Tim. 2. 32. led captiue by him at his will , by these Good and Bad Witches : these hurters and helpers .

As Trusting to these for helpe for the body , and so renouncing the soueraigne and safe remedie of the light of the Gospell for the saluation of soules . As , fearing the other more then the liuing God , and his Vicegerent the Magistrate ; and so by this slauish feare , as with a strong eord being faster bound vnder the power of darkenesse , binding hereby iniquitie as with Cart-ropes , while they adde drunkennesse vnto thirst , confirming Ignorance and Infidelitie by this palpable Idolatry in seeking helpe of Satan : And so being confounded in their vaine confidence of will-worship vnto God : As now being iustly convinced to offer sacrifice to the deuill , might either by this shame bee brought to repentance , or else being made vtterly inexcusable , might so bee giuen ouer to the fearefull expectation of the vengeance to come .

Certainely , if these accursed people yet seeke for signes and shadowes to confirme them in their superstition or reforme them to the Truth : Haue they not a signe from heauen , euen the signe of the Sonne of Man , Daily crucified vnto them in the powerfull Preaching of the Gospell ? And yet behold their fearefull obstinacie .

Doe they not still dote after stockes and stones ? Doe they not runne from the liuing to the dead ? Doe not they renue their Idolatrous Crosses , to encrease their stony hearts ? Do they not say vnto the stockes thou art my Sauiour , and to the stone thou hast redeemed mee ?

Oh Adulterous and faithlesse Generation , how long will they prouoke the Lord ? Shall not his iealousie burne like fire to consume them and all their stubble with vnquenchable torments .

And seeing they boast that they haue made a Couenant with hell , Esay 28. 45 and are at an agreement with death , as pretending that by their Keyes they haue the power to open and shut hell at their pleasure ; and yet intending , and discouering plainely heerein their horrible Athiesme , that they haue made Falsehood their Refuge , and are Hid vnder Vanitie , making the Pleasures of sinne , Heb. 11. 26 their chiefe God and happines , and resting in their Visible Monarchie , as their Soueraigne and supreme Kingdome a a And esteeming hell as a Bug-beare and puting the euill day farre from them that they may approach to the seat of Iniquitie . .

Hath not the Lord mightily reiected their confidence by giuing them another Signe euen from the bowels of the earth : By letting Satan loose to torment and delude them , to vexe their bodies and yet also to deceiue their soules ?

Surely the Iustice of GOD is admirable heerein to bee laid to heart of all those that doe hate the Whore , Amos 6. 3. and desire her desolation , that so they may lift vp their heads because their saluation draweth neere ; in that they may discerne in this glasse of his prouidence , the confusion of Anti-christs approachings : And so may take the oportunity , to hasten the same in their seuerall places and meanes which yet the Lord in mercy affoords vnto them .

And blessed bee God that giues some measure of wisedome to redeeme the time , and declare the wonders of the Lord to the Generation to come . Shall not this make for the confirmation of our faith , that the Lord will tread Satan vtterly ynder our feete ?

CHAP. II.

First prooueth that there are Witches , and that 1 By testimonie from the Word . 2 By testimony from all antiquitie . 3 By sound Reason , and that drawne : First from the Power , Iustice and Wisedome of the Lord . Secondly from the Pride and Policie of Satan . Thirdly from the damnable estate and desperate condition and corruption of man . Secondly it reprooueth ; 1 Those that impute this to melancholy . 2 The Atheist that denies Witchcraft . 3 That would haue all to be but Illusion . 4 That iustifie bad Witches . 5 And so answereth to all obiections that may bee iustly made against this Doctrine .

THat there are Witches ; first , this appeareth by the testimonie of the Word , which witnesseth .

1 That there were such Sorcerers that preached this skill , as 1. Sam. 19. The Witch of Endor , & Simon Magus , Acts. 8. and Pythonesse in the Acts 19. &c.

2 The Iudgements of God are denounced against such by the Prophets , as Esay 44. 25. & 47. 12.

3 The Magistrates by seuere Lawes interdicted the practize of Witchcraft as Saul , 1. Sam. 10. 3. & 9.

4 The sentence of death is pronounced against this by the Law of God , as Exodus 22. 18. Thou shalt not suffer a Witch to liue .

Secondly , the whole streame of Antiquity also auoucheth the same .

As appeareth by that which is declared heereafter concerning the entertainement and practize of Sercerie : By all nations .

2 By the Lawes of each nation , against this Mysterie .

3 By the generall experience of all Ages wherein eyther through ignorance this wickednesse hath appeared in open face among the Gentiles , or else , for abuse of knowledge , euen hypocrites haue beene giuen vp to this Iudgement of Witchcraft , because they detaine the truth of God in vnrighteousnesse , and sacrifice to their Art , yea to Sathan himselfe , euen wherein they pretend to serue God , as appeareth afterward in the vse heereof .

This also is manifest by sound Reason and Induction .

And that from the Power , Wisedome and Iustice of God .

Gods Power is manifest ; as his yeelding vp the mightiest to the power of Sathan , as Gods executioner , so in brideling Satan to hurt & cut where it pleaseth him , Iob 1 & 2. 2. Corin. 4. Matth. 8.

His Wisedome admirable in this : That giuing the wicked their desire for the satisfying of the flesh . Ps. 106. 25.

1 They are willingly giuen vp to submit their soules to the power of Satan , and so to be the executioners of their owne damnation .

2 And whereas Satan , if he should appeare in his owne likenes , would not so easily be intertained , could not do so conueniently the will of God , in deceiuing the wicked : yet beeing now disposed by the Lord of glory in this wise and glorious manner , that by the ministerie of men & women subiect to our infirmities : and therefore more likelie by reason of natures bonds , to preuaile with their like , Satan shal tender his seruice vnto vs ; doth hee not conuey his poyson into our soules more easily ? doth hee not preuaile more effectually to our ensnaring and destruction ?

The Iustice of God shineth also most gloriously in this mysterie of Witchcraft .

As first , In making it a Punishment to such as will not obey the truth , that they might be deluded and ensnared thereby .

And so in sealing vp , in this strange & terrible affliction by Witchcraft , & the desperate couenant that is therein ; euen eternall vengeance , and those intolerable paines of the damned , that the Atheist may be vtterly confounded , and the desperate sinner , may be vtterly without excuse : As preaching to the rebellious world , by these prophets of Satan the certaintie of their damnation , who refuse to embrace the glad tydings of their saluation from the Messengers of the Lord .

And is not the Iustice of God admirable heerein , that the wicked are now the choosers and executioners of their owne damnation , in beeing willingly ignorant of the trueth : In their best wisedome heaping vp teachers according to their owne lusts , purposely submitting themselues to these prophets of the diuell , that so they may be turned to their ineuitable condemnation ?

Secondly , It is manifest from the Pride and Cunning of Satan .

Who although hee naturally hate God , yet in the Pride of his heart he seekes to imitate him in all his actions , that so he may more desperately execute his malice both against God in disgracing his prouidence , and against man in furthering his destruction . And therefore , as God hath his couenant with man : so will Satan haue a speciall couenant also with his seruants .

As the Lord hath his Ministers to execute his wrath vpon the disobedient : namely , the Magistrate , so Sathan will haue his badde Witches to execute against the sonnes of men . Yea ,

As the Lord hath his Prophets and faithfull ministers to relieue and comfort his distressed people : so Sathan will haue his good Witches , to minister helpe to such as seeke vnto him , &c.

And as the wise and mercifull God , because wee are not able to heare him , if he should himself speak vnto vs , doeth therefore conuey his will into earthen vessells 2. Corinthians 4. 7. causing men , like our selues , subiect to the same infirmities with vs , to deliuer his councell , and prepare vs to the obedience thereof : euen so dealeth Sathan the god of this world , with the children of disobedience . That whereas by reason of Natures guilt and infirmitie , they could not endure his terrible and personall presence : therefore hee tendereth his will vnto them , by certaine delightfull and Familiar charmes , yea by Witches his vassales insinuateth himselfe into vs , colouring his presence and sleights by some shew of outward holinesse , as by abusing of holie Names , Prayers , Reliques , &c. that so hee may the better winne from vs an approbation of his help ; and so the more dangerously ensnare vs in his cruell pawes .

Thirdly also this is manifest from the consideration of our owne cursed nature . And that not onely because wee are Sathans slaues naturally , and so are led captiue at his will , euen to further our owne condemnation , and the condemnation of others :

But especially in regard of those Remaynders of originall goodnesse : As some naturall light , some conscience of good and euill , &c. whereby wee being vsually puffed vp , and so laboring to encrease these gifts : seeing wee know not the right meanes heereunto , namely , to seeke them of the Lord : Is it any maruell , if we fall to chaffer with Satan for the obtaining thereof ? especially seeing hee will not faile to offer his helpe , and that vpon very faire and seemingly equal termes ?

Now if wee consider on the other side , that corruption wherewith we are infected euen from the mothers wombe . Two things there are herein that further this compact with Satan .

The one is , The earnest and vnsatiable desire to accomplish our lusts : which seeing we cannot compasse by lawfull meanes , will we sticke at any thing , though it be the hazard of the soule , to attaine our desires ? Math. 16. 25. Especially , seeing as wee desire to commit sinne with greedinesse , so either for credite , wee would not be seene therein : and indeed it is Satans policy to blind the eies of our minds , that so walking in darkenes , we may not know whither we go , but euen like fooles be led to the Stockes , and oxen to the shambles : And hath not this Practise of Witch-craft many cunning sleights , and colours to hide and cloke sin , to illude and peruert our iudgements , that we may not discern whereabout we are ? Consider to this end that which follows : & God giue vs vnderstanding in all things .

Adde we hereunto , That as sin encreaseth and ripeneth to vengeance , Note . so naturall light by degrees is cleane peruerted and extinguished . And the bands of common honestie beeing wholy cast off and violated , the bridle is giuen to all desperate and presumptuous sins : and that the wicked may more securely reuell therein : religion is made a scorne of , Psal. 10. 5. and God is forgotten , Iob 21. 15. and the knowledge of his wayes vtterly reiected : whereby the Lord in iustice is prouoked to execute his fierce wrath , and to powre out the most bitter viall thereof vpon the soules of the wicked , yeelding them vp wholly to the power of Sathan : whereby they are left to these desperate extremities , as to make reall couenants with him : to yeelde him vp their soules , and all at his deuotion ; to consecrate themselues to his seruice and homage , and so to become spectacles heerein of the certainetie of damnation , for the confusion of the Atheist , that thinkes there is no hell , and the warning of the Christian , to auoyd the danger thereof .

3 And seeing it is the Iustice of Almightie God to punish extraordinarie and monstrous sinnes , with strange and vnwonted plagues . Therefore seeing the wicked cannot content them selues with common and naturall sins , Note . but must further deuise sins against nature , Rom. 1 25 26. as being iustly giuen vp hereto by the diuine Iustice , punishing their carnall Wisedome : in their strange and monstrous Idolatrie and Will-worship by those monstrous and vnnaturall Impieties : Is it not yet further iust with the Lord , to leaue them to be tormented by Satan , the god of this world , whom they haue consecrated themselues vnto , and that with strange and fearefull conuulsions , and horrible tortures , likelie to rend the bodie from the soule , but that the mightie hand of GOD ouer-ruleth Sathan , and sustaineth Nature , to the further aduancing of his diuine Iustice and admirable power . And yet all this in shew by the ministerie of a poore , weake , and miserable woman , Note . to the increase of their rage , and confusion of carnall wisedome , to the nourishment of Infidelitie , and so to the sealing vp in these bodily torments of eternal vengeance .

1 And therefore ; as this reproueth such as seeme to elude all with a conceit of melancholy , Vse of c̄uiction . as if these diuellish practises and combinations betwixt the Witch and Satan , were but fancies and vaine dreames of a melancholy braine : seeing the symptomes of melancholie doe no whit agree with the persons of these Witches .

2 As these , being fat , mery , delighting in company , & all which are contrary where melancholy raignes : so this is also a Plaine condemnation of the Atheist of these Times , who doth therefore willingly entertaine this errour ; That there are no Witches : that so he may therehence conclude to his soule , That there is no Hell , no Diuells , &c.

3 This reproueth those , that , because many things are done by the delusion of Satan , ( as hath bin manifested heeretofore ) do therefore conclude , that al is but Illusion , and so would illude the maine ground of Witchcraft , namely , that reall couenant that is betweene Sathan and the Witch , for the effecting of such things as on both sides are couenanted .

4 But especially , they are heere iustly to be taxed , that howsoeuer they will acknowledge the Badde Witch to worke with , and by Satan , because shee hurteth : yet at no hand will yeeld , that the Blesser and wise Witch ( as they doe terme her ) hath any thing to do with the diuell , by vertue of such compact : but rather conceiue that it is some extraordinarie gift of God , giuen to such speciall persons , whereby they haue power to dissolue the Witches of the diuel ; seeing it is manifest , that such extraordinarie gifts now ceasing , and this being proper onely to the Word , in the mouth of a skilfull and approoued good workeman to that end , If any such thing fall out : it necessarily proceedeth from Satans power , permitted iustly by the Lord , to preuaile thus with his dearest seruants , to deceiue and ensnare vnstable soules , that forsaking the God of their saluation , runne to Sathan for helpe for the bodie , to the destruction of the soule .

And therefore , howsoeuer Satan could without the ministerie of Witches , do happily as great hurt to the bodie , and therefore it may seeme , that to vse them were needlesse : yet seeing it is the soule that he principally hunts after ; & so , by hurting the body , entendeth also the further ensnaring thereof . Hence is it , that he employeth these instruments , to accomplish his will by , not onely ensnaring their soules , by satisfying their desires to hurt , and helpe whom they list : But hereby also endangering the soules of others .

Both those that are hurt , in prouoking them hereby , both to seeke for reuenge abroade , against the Witch : when as they should beginne at home to be auenged of their owne sins : as also to seek for remedy of their hurt by diuellish meanes : and so they vsually buy this helpe with the hazard of their soules .

And so also enthralling their soules yet more fearefully vnto Sathan : In that receiuing help from such means as are tendered out of his schoole : heereby it comes to passe that Satan is adored , and aduaunced aboue all that is called God . The holie and lawfull meanes of helpe are reiected , and despised .

Ignorance and Atheisme is nourished in the world , Infidelitie and all excesse of sinne , maintained and increased , and so iniquitie ripened vnto the day of vengeance . And yet .

If here the cunning of Sathan be to keepe these Witches poore , Why Witches are kept poor . and therefore it may seeme , that they should haue but a little list to follow this miserable trade : Obserue we wisely the admirable Iustice and Wisedome of Almightie God herein , both in ouer-ruling Satan , that hee shall not minister to the Witch according to her desire ; that so she may be confounded in her dtsperate bargaine , that hath parted with her soule , for enioying of that whereof she is disappoynted : As also

Heereby the desires of the Witch being disappoynted , are more enflamed , and so eternall damnation hereby sealed vp vnto her .

And withall , shee more abiected to the lust of Sathan , renewing her couenant , and multiplying her sacrifices , that shee may compasse her desires : That so beeing still kept short , and confounded in her expectation : shee may breake out into more desperate attempts to the ripening of sinne , and hastening of vengeance .

Which shall with greater confusion light vpon her , in that being once arrested and conuicted by Authoritie : she shall find her master whom she hath serued , not onely to be the meanes of her discouerie , and haling to Iudgement , ( as heereafter shall be manifest ; ) but now he hath discouered her , Why Satan for forsaketh the Witch after that Authority hath seized on hir to forsake her vtterly ( in regard of helping out of this brake ; ) that so shee may be yet further confounded , in her desperate choice , that hath forsaken a faithfull GOD , to serue such a maister , as will forsake her in her neede : and that to such a fearefull end , as heereby to sincke her in horrible despaire , and so to exclude her al hope of mercy and compassion from the Lord ; and thereby to expose her vnauoydably to his mercilesse tyranny .

And to this end serueth further , Why the bad Witch cannot help what shee hath hurt . that the bad Witches power being so limited , as hauing hurt , shee cannot helpe againe ; howsoeuer it may seeme to imply a unllotie in this Trade ; or at least challenge the power and perfection of it ; yet indeed this restraint of the bad Witches power , tendeth much to aduance the Mysterie of this iniquitie ; as hereafter is made manifest , and so to make good the wisedome of this Art : Especially seeing this both for the present proues a great confusion to the Witches power , as also giues occasion of her discouerie from the Blesser , who in this case is sought to for helpe ; and so detecting the bad Witch makes way for her riddance that her Maister Satan may haue more worke .

And howsoeuer when the Witch is punished , Why though the Witch bee punished , yet the affliction is not remoued . the partie afflicted hath no ease , yet this doth not argue that his affliction came not by that meanes . But herein appeareth ; first , the absolute power of God , who ties not the outward blessing simply to the vse of holy meanes : Though the Magistrate haue done his duetie in punishing the Witch , yet the party afflicted must still abide Gods leasure , The Lord is not simply subiect to man : Or else though that outward meanes may bee vsed for the punishment of the offender , yet seeing the affliction must bee sanctified before it shall bee remoued from the Saints . And this proceeding hitherto may happily bee a meanes for the good of the Witch , as being staid from further hurting , and so happily as shee belongs to the Lord , by this temporall punishment may bee brought to true repentance : But it cannot simply and necessarily auaile the party afflicted ; therefore it is the great wisedome and bountie of the Lord , not to cease the affliction vpon the punishment of the Witch , but rather to linger it vpon his Saints , vntill by more effectuall meanes of prayer , and vnfained repentance , they shall make an holy vse of the present chasticement , And so in it due season it shall bee remoued from them .

And may not the wise and gracious GOD heerby meete with our Confidence in the meanes ; not remouing the correction , though wee haue done the will of God for the further Triall of our faith , and aduancement of his absolute power , in preseruing vs in this extremity ?

And so thereby not onely confounding Satan , and his instruments which thirst for bloud : but preparing vs heereby to a more glorious deliuerance . And what if it please our mercifull God to take vs to himselfe by this strange affliction doth not his exceeding mercie shine heerein ? Not onely in sanctifying this grieuous affliction to his Saints , though hee do not vtterly remoue it ; but further also in deliuering them by this affliction from this miserable world ; or at least leading them by the continuance of the rod , to sound repentance , that so they may howsoeuer be bettered by it .

And therefore seeing the Lord can raise light of darkenesse , The Saints subiect to this calamitie , and why . and these outward things are common to all : though the deere Seruants of God should bee chasticed with this scourge , may not this stand with the wise prouidence of the Almighty may it not come within the compasse of this Art , to haue euen Gods children afflicted by Witch-craft ? Shall not euen all things turne to their good ?

And what though the Word seeme to condemne such as by poyson take away the life of man ; yet seeing these poysons are deliuered from Satan vnto the Witch , by vertue of the Couenant betweene them ; Witches though they work by poyson , yet to bee punished for compact with Satan . and though some hurt bee done by poysons , yet much more is done by sorcerie , and imployment of Satan personally to that end , seeing the Word doth as well condemne these Witches : Is it not manifest that such there are to be condemned ?

And though happily they may speake many things falsly , Witches though they lie yet to bee conuicted . as confessing that to bee done by them which is done by Satan immediately , telling of many things that are vntrue , yet doth this the rather argue that they are led by Satan , that hee doth many things by their appointment .

For seeing Satan is a Lyer from the beginning , therefore doth hee both teach them to lie .

1 That those which yet will depend on them , Willing lie . may bee more inexcusable .

2 That hee may also by this meanes make a Trade of lying . Why they lie .

And hee doth also giue them ocsion to lie vnwittingly , in confessing that to be done by them which Satan did of himselfe , that so hee may hasten them to their deserued condemnation , causing their own tongues iustly to fall vpon them , both in punishing their will though they did no hurt in this particular , and meeting with former hidden wickednesse by this supposed & arrogated crime .

But heere it is replyed , that these poore women vse Salues and good prayers to the accomplishment of their cures , Witches though they vse salues and prayers yet be conuicted of sorcerie . and therefore neither is it likely that Satan would conioyne with such holy meanes , and indeed it is needlesse , if these will doe it , to admit of Satans assistance thereto .

To which wee answere , that neither are such medicines as are applyed vsually fit for all such cures , because commonly they giue but one Salue for all diseases : Or if they were , why may not Satan vse these to cloke and colour his presence ?

As for prayers , neither are they auaileable in regard of the person , being vsually prophane , popish , or ignorant ; neither indeed allowable to such ends ; but where other lawfull remedies may not bee had . And may not Satan hide heereby his assistance more dangerously ? May hee not deceiue vnstable soules more desperately ?

Thus it is apparant that there are Witches , both by testimonies from the Word , and by sound reasons conuincing the same : And so

Such obiections are answered as seeme to oppugne this sacred truth .

Now let vs consider further what Witch-craft is .

CHAP. III.

1 What Witch-craft is , 2 Of the causes , 3 And effects thereof .

WItch-craft is a wicked Art seruing for the working of wonders by the assistance of the deuill , so farre forth as God in Iustice shall permit .

An Art ( I say it is ) because it hath it Rules and Obseruations whereon it is grounded : especially the Couenant with Satan , and the circumstances

The Author of these Rules is Satan the Prince of darkenesse raigning in the children of disobedience , & therfore by his knowledge of diuine duties and malice against God and his children , framing these Rules , to draw them from the seruice of God , to the seruice of the Deuill .

And conueying these Rules vnto the Witches his chiefe Schollers , that they might more easily and familiarly teach the wicked , then if Satan himselfe should personally appeare vnto them .

And therefore it followeth that it is a wicked Art , as proceeding from so fearefull a Teacher , and tending to so wicked ends . As

1 To worke wonders , whereby it is proued to bee a Wicked Art , as proceeding from that roote of Bitternesse euen a Desire to bee like vnto God ; Gen. 3. to the compassing whereof , what more colourable then to work wonders ? Thus did Satan preuaile with our first Parents , and thus hee workes vpon their gracelesse posteritie , as being incouraged daily herein by our naturall corruption : And , that especially discouering it selfe .

1 By selfe loue , and high conceipt of our owne deseruing ; which being not answered , but rather crossed herein , that he that hath most is neuer contented , he that hath lesse enuies him that hath more : heerevpon Satan laies the foundation of this Art in the heart of man , Discontent in the heart of man . as heereby being perswaded that hee shall worke wonders , both to relieue his pouertie , and aduance his credit , as exceeding all in this , though hee come short in other things , and hereby compassing the height of his desire : Thus did many Popes aduance themselues , as Syluester 2. Benedict 8. and Hildebrand .

This selfe conceit staies not here ; but as outwardly it affects to bee as a God among men by honour and promotions , so doth it also inwardly affect and desire some such meanes , whereby it may raigne in the consciences of men .

And to this end , knowing men to affect nouelties , doth it therefore in Curiositie , search after knowledge and hidden Mysteries , which being not supplyed by nature and ordinary meanes , are therfore not vnwillingly sought by this forbidden skill : And that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonderful euents , Curiosity by this meanes doth more strongly bind the conscience , & detaine in obedience : Although all is done by no other meanes ; but

2 The assistance of the deuill : wherby it is further distinguished from all other Arts , which produce their effects by vertue of their owne ground ▪ not any outward helpe : As also especially , seuering heereby the wonders that are wrought by this Art , & those True Miracles , that are wrought by Diuine Power .

These are such as are wrought by the power of God simply , True Miracles . either aboue or contrary to nature , as Exod. 14. 21. & Exod. 6. 7. 8. those miracles done before Pharaoh by Moses , and Iosh. 10. 13. The causing of the Sunne to stand in the firmament , The preseruation of the Three Children in the fierie furnace ; Dan. 3. 20. Daniel in the Lyons Den , Dan 6. 23. & Math. 14. Ioh. 9. these haue God truely to bee their Authour , As being the onely Creator of Nature : 1 And therefore to God alone belongs to restraine or extend the power thereof : 2 Especially seeing this is a kind of creation , whereby that is to bee made which was not before : Ps. 136. 4. And therefore , if the Prophets and Apostles haue done any such wonders : Prophets & Apostles how they wrought Miracles . It hath beene , 1 Not by their owne power , or in their owne name , but by the Name and power of God : 2 Hauing an especiall and extraordinarie calling thereunto : Act. 3. 12.

Nay though the Son of God in his Man-hood did many miracles , Christ Iesus how he wrought Miracles . yet this was not by the Manhood wholy , though thereby the worke being wrought , was dispensed & acted in such & such a visible manner ; yet the work it selfe being contrary to nature , was effected only by the power of the God-head : as in the raysing vp of the dead , the man-hood vttered the voyce , but the God-head fetched the soule from heauen and put it in againe vnto the body , yea giues life and power to heare the voyce vttered to rise , come forth : Ioh. 11. Math. 10.

And therefore seeing Christ as man onely , could not work these miracles , It followeth that whatsoeuer are wrought by men are deceitfull and counterfait , And being wonders and strange effects are therefore effected by the subtiltie of Satan , as being able to doe strange things aboue the ordinarie course of nature , though not simply contrarie thereto , which ordinarily the wit of man cannot possibly produce : And that

1 Because he being a spirit , is of extraordinarie knowledge and capacitie to search into the secrets of nature , and there to frame strange and wonderfull things : And that the rather because

2 He is ancient and full of experience , and so hath encreased his knowledge and profited his practise , which man by reason of his ignorance and forgetfulnesse , want of opportunitie cannot possibly compasse : And this

3 The rather because Satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the Lord did not restraine : And withall

4 Is exceeding nimble and readie in exequution , being able to conuey himselfe and other creatures in a trice euen from farre distant places .

1 And so by vertue of skill being able to apply Creature to creature and the efficient causes to the matter .

2 And that speedily aboue the ordinary course of nature how can he but effect admirable things :

3 Especially if we consider that the Lord permitting , it is possible for Satan to conuey himselfe into the substance of the creature , without any penetration of dimensions , and being in the creature although it bee neuer so solide , he can worke therein , not onely according to the Principle of the nature thereof , but as farre as the strength and abilitie of those principles will possibly reach and extend themselues .

By this it is manifest , that Satan can worke wonders , and these according to his seuerall Quaelities , are of two sorts .

1 Illusions , or Reall actions , Concerning Illusions . Satan deceiueth , 1. The senses , 2 The mind .

The Senses are deceiued , when wee thinke that wee see , heare , feele , and what indeed wee feele not : How Satan doth this , see heereafter in the Sect : of Iugling : Galatians 3. 1. 1. Sam. 25.

The Mind is deceiued , when a man thinkes that of himselfe which is not true ; as when men thinke they are Kings , or Christ , Elias , &c.

Now Reall Workes are such , Reall Workes . as are indeed what they seeme to bee : which though to men that know not natures secrets , may seeme strange and admirable ; yet are they no true Miracles , 2. Thess. 2. 9. but Lying Wonders , in regard of the end , for which they are wrought , as to maintaine errour , though not in respect of the worke it selfe , Such were those , Iob 1. So can Satan appeare in the shape of a man , not deluding the sense , but by assuming a true body , and therein vtter a true voyce .

And yet he cannot Change one creature into another : As a Witch into an Hare and Cat ; This is a meere delusion of the sense , though the like was done by the mightie power of God , Genesis 19. 26. Lots wife .

As for that of Nebuchadnezzar , Dan. 4. It was no change of his substance , but onely of his condition and qualities of his minde , Verse 31. The Lord inflicting madnesse , &c. vpon him , to punish his Pride : And

Thus may Satan worke wonders but yet with this limitation :

So farre forth as God in Iustice suffereth : Implying thereby :

1 That God suffereth this Trade to trie his children , Deut. 13. 1 and to Punish the wicked , 2. Thess. 2. 10. 11.

2 That Sathan can goe no further herein then the Lord permitteth : though his malice be infinite , yet his power is limited , Exodus 7. 8. 1. Reg. 22. 23.

And this the Lord doth 1 to confound Satan in the toppe of his Pride , and restraint of his malice ; 2 to preserue his children from his power and crueltie , 3 to humble the wicked that are his Prentices in this Art , as if by their power , and not a diuine hand , Sathan were brideled , and to confound them also in their cruell expectations and designes against the Church of God .

Thus farre concerning the Nature , and generall Description of this Art .

CHAP. IIII.

Now let vs consider further of Sathans Policie in Training his Schollers to this Art , as also in Trayning them vp , and confirming therein .

AS euery Art hath it entrance and introduction , to allure and encorage thereto , yea to imitate and happily to beginne more rudely , and so by degrees to attaine to perfect skill therein : So is it in this Art of Witchcraft .

The occasions that are ministred to Sathan , to allure vs hereunto , proceede from our selues : namely those desperate passions of 1 wrath , 2 discontent , 3 reuenge , 4 couetousnesse , &c. which being ioyned with a 1 contempt of Gods ordinance , 2 grosse and open prophanenesse , and 3 to desperate impenitencie ; do therefore giue Satan occasion to conceiue , that God hath forsaken vs : and so now is his time to chalenge his owne , or at least to set vpon vs , to make vs his owne .

To this purpose first doth he suite himselfe according to our seuerall raigning sinnes , nourishing vs in ignorance , and so preuenting meanes of repentance ; and yet , hindering for a while by all meanes the attaining of vnlawfull desires , that so hee may sinke the wicked in despaire , as being vtterly out of hope , to compasse their intents , and to satisfie their lusts : prouoking them to further despiting of GOD , Note . and condemning his prouidence , in not yeelding vnto their vnreasonable , and insatiable desires : And so by this manner of meanes prouoking the wrath of God the Lord further against them , they grow to solitarinesse , and heereupon giue fit oportunity to Satan to enter them to this mysterie .

Of the manner of Sathans compassing and trayning his Nouices to his Lure , and of his notable deceipts , and impostures therein .

THis is according both to the Times wherein hee workes , as also the seuerall condition and qualitie of the persons vpon whom hee workes .

You haue heard how Sathan dealeth , to prepare the wicked to this Art : Now let vs consider the manner how he sets vpon them , to enter them heereinto : Which is according ,

1 To the Times , which if they be of Ignorance , then he appeares more grossely in some Carnall and vgly shape , to bring into subicction by feare : and so also , for the same end , he appeareth in the same manner vsually by night .

But if it bee in the day , or in the abundance of knowledge , then eyther onely by some voyce , or by some curious apparance , or by some friendly resemblance ; hee doth make his way , to entertaine parlie with the discontented and desperate parties .

1 Not being daintie to question with them , What is that doth discontent ? and ,

2 Promising them , a sodaine , and certaine way of remedie .

3 Prouided , that they follow his aduice , and do such things as he will require of them .

4 And contenting himselfe with some generall answer for them tending to this effect , that they seeme contented , desiring nothing more then to know what particular meanes it may be , that so they may be masters of their desires ; and so

To this end concluding of a second meeting , for this time hee taketh his leaue .

It is not long but he keepes touch with them , remembring them of their greeuances , reuiuing their hopes for helpe , kindling their desires to seek it from him : and so growing to some particular terms , what they must doe in requitall againe ; Namely ,

1 To addict themselues vnto his service : and when hee hath gotten this promise of them .

2 Then he discouers vnto them what hee is : making it apparant by some more terrible forme , and thereby the rather to awe them with the presence of his power :

And so to keepe them by terrour from starting backe , and yet to giue them hope by this resemblance of his power , that he is able to do for them , what they may desire , able to confound their enemies , and defend their friends .

And so happily for that time also hee doth proceede no further with them .

It is not long but he meetes with them againe , and then proceedeth to binde them to his allegeance , by entring into a solemne league , and couenant with them .

But before we do come to speake heereof , let vs make some vse of Satans former Policies .

Surely , howsoeuer it be common to all .

1 To sinne of Infirmitie , yet let vs take heede of presumptuous sinnes .

2 Though wee sinne , yet let vs not reiect the meanes which may bring vs to repentance .

3 Let vs learne in all things to cleere God , and condemne our selues , that so Sathan may not preuayle against us .

4 Take wee heede likewise of Ignorance , and wilfull resting thereon , lest hereby Sathan preuayle against vs .

5 And learne wee to Moderate our desires , and to get the victorie ouer them , lest heereby Sathan take aduantage to drawe vs to vnlawfull courses .

6 Obserue wee the admirable iustice of Almightie God , that Presumptuous sinnes shall reape no better comfort then despaire , and so by despaire betray themselues to Solitarinesse .

And therefore , to preuent despaire , How to preuent despaire . let vs daily renue our repentance .

1 Renouncing our selues , by seeking to the mercie of our God .

2 And take we heed of discontens and murmuring against the Lord , lest the Lord leaue vs to Sathans power .

3 And though we must daily distrust our selues , yet let vs not neglect the Testimonies to take the surer hold on GOD ; lest Sathan by degrees steale vpon vs , obseruing his Cunning ,

4 That first he worketh vpon the soule secretly and afarre off : and so commeth neerer to open contracts : And therefore labour we to resist in the beginning , vsing societie gratiously and following our callings .

CHAP. V.

Satans Policies in confirming his Nouices in this their Trade .

THis is discouered , eyther in the Couenants that passe betweene Sathan and the Witch to this purpose : or else ,

Such other Stratagems and deuices

That are vsed to this end ( of which in their Places ) to make them sticke to their couenant , and so to performe the bargaine .

Concerning the couenant , certaine it is , that though ( as you haue heard ) Sathan dallies for a time , to draw vs on : yet at length he will not faile to make sure of his Prentice , by binding him in some solemne Bond to faithfull seruice , and performance of what hath formerly beene promised .

Now in the Couenant wee are to consider .

First , the Nature and Qualitie of the Couenant .

Secondly , the seuerall ceremonies , enterchangeably concurring to the solemnizing thereof .

SECTIO I.

COncerning the Couenant ; certaine it is , That there passeth such a Couenant betwixt the Witch and Satan , as appeareth :

1 By the Testimony of the Word , as , Psa. 58. v. 5. where the originall yeeldeth , thus , which heareth not the voyce of the Charmer , or Mutterer , ioyning societies together : wherein , the holie-Ghost both setteth downe the effect of a Charme : namely , that it is able to stay the Adder from stinging those that shall touch him ;

As also the Ground of the Charme , wherein it hath it power : Namely , Societies , or Confederacies , cunningly made , not betweene man and man , but as the word importeth , betweene the Inchanter and the Diuell . So Deuteronomie 18. ve . 11. The Lord charges the people when they come into the Land of Canaan , that they should beware lest any ioyned society , that is , entred league with wicked spirites .

2 The practise of Sathan proueth no lesse , who is ready to offer conditions of agreement , as appeareth , not onely in the proffer to our Sauiour Christ , but in these daily offers hee makes vnto men , to giue them this , to do that for them .

3 The euent and successe of Witch-craft makes it plaine ; which being sometimes wonderfull , alwayes aboue the power of the silly Witch . It must needes follow , that this effect proceedes from some such compact with Sathan ; who is hereby bound vnto the Witch to do such things , which shee of her selfe were neuer able to doe .

The End of this Couenaut is , To make sure of his Prey , which by vertue here of he seizeth on : The Lord leauing rebellious man hereby to his power , as by this Couenant with Sathan , wilfully forsaking God , and submitting vnto Sathan as his Soueraigne Lord .

But heere it is replyed in the defence of Witch-craft , Obiect . that both the Diuell doth many things , and yet not at the Witches command : and also that the Witch wisheth , and performeth much euill , eyther by some cunning poysons , by outward violence , &c. or at least , though they may be done by Sathan , yet shee is not so much as priuie thereto : nay many times shee seemeth to be against the same , and therefore it may seeme there is no such Couenant .

To which we answer , Ans. that though Sathan doth some things beyond authoritie , yet he doth other things at the commaund of the Sorceresse : and those which she commands not , though Satan doth them ; these shall be put to the Witches score : yea , though happily shee should seeme to be vnwilling : because eyther the Diuell answeres heerein , in some measure , the generall malice of her heart , which is to do more hurt then she can : or apprehends some secret inckling , though there be no expresse commaund : or else , exceedes his Commission , to the confusion of the Sorceresse when she now shall discerne , how her seruant is her maister , doing what hee list , though he would seeme to be at her becke . To this end consider we further .

SECTIO II.

Of the kindes of Couenants which are made betweene Sathan and the Diuell .

THese are of two sorts : The first expressed and man fist , because it is performed by solemne words ; Satan appearing in some visible forme , and the Witch answering really by some forme of speach , tending to this end , To admit of the Diuell as her soueraigne lord , to renounce God , Baptisme , Christ and all , to yeeld him all seruice both of body and soule , while shee liues ; and so to leaue him bodie and soule to dispose of at his pleasure after death .

1 The occasion of this reall Couenant , is eyther the vnsatiablenesse of mans desires , which to enioy he careth not what he parts with , and so expressing those desires by some intemperate and violent passion , giues occasion hereby to Sathan to tender this seruice .

2 Or else some extreamitie of affliction so oppresseth him , that being not able to vndergoe the burden , he cares not vpon what termes he promise his ease , and so is contented , for present release , to aduenture a future casualtie , Or ,

3 Some matter of discontent , prouokes to reuengo , and rather then his spleene may not be satisfied , he will satisfie the Diuells request . And so by these and such like preuayling corruptions , is at length brought to this fearefull issue , as to engage his soule to the bondage of Sathan .

Another sort of Couenant there is , secret , and mentall , as wee say , performed by consequence , and necessarie induction .

And this vsually serues the turne , Note . because Satan hereby deceiues most dangerously : as deluding the Witch that she is free , because she hath made no verball composition , when as indeed by those meanes , she is bound more fearefully .

Or else , this prooues in some cases a preparatiue to the other ; especially when the parties vse such means ignorantly , which are no better then Sathans indirect and abhominable pranckes to procure ease against infirmities . As , to scratch the Witch , to bang Amulets about their necke , &c. which though some doe ignorantly , as thinking some inherent power to be in those meanes to cure diseases : yet doth this by degrees draw them from the vse of law full means , cause them to rest in those that are vnlawfull : and so nourishing them in infidelitie , prouoke them in time to forsake God ; and so they are iustly left to the power of Sathan , by him to be ripened to the day of vengeance .

If wee would know the Tokens of this secret Couenant . Markes of the secret couenant .

They are , First prayer for vnlawfull things : which howsoeuer it may seeme to be made to GOD , yet in truth it is offered vp to Sathan : so that if now by such meanes wee become maisters of our desires , this is a pledge of this secret Couenant .

Secondly , vsing vnlawfull meanes : such as are offered by Satan for helpe in extremitie , as to goe to Blessers , to scratch , to vse spells , &c. wherein if wee be conuinced with the truth , that these haue no proper vertue to doe such things , and yet shall vse them ; This is an other dangerous bond of this secret Couenant .

So that though all that vse these things are not brought to this Trade of Witch-craft , to hurt the bodies of others : yet are they hereby bewitched in their soules , and so proue spirituall deceiuers , to enthrall the souls of others to perpetuall perdition .

A third marke of this secret Couenant , is an ordinarie taking of Gods name in vaine ; especially in blessing of Cattell , which although the ignorant and vnbelieuing world hath taken vp of custome , And blind charitie . yet the first tutors hereunto haue beene the Witches , thereby to colour their sorceries , and draw more Proselites to their deuotion .

And therefore it were to bee wished , that we were more exceeding carefull in the sober and reuerent vse of the name of God ; especially , when wee thinke or speake of these outward things , lest Custome breed profanenesse , and profanenesse contempt , and despight of GOD and godlinesse . And so , although at the first Sathan enter not into vs , yet by degrees at the length he may so farre preuayle , as first to draw vs to make charmes of these holy names ; and so secondly vpon the effect answerring our Infidelitie , wee be further drawne to vnlawfull desires , and to be contented to submit to Satan for the obtaining thereof , and so at the length become practitioners in this Art .

Vses of these Diuers Couenants .

By this it is apparent , that notwithstanding the caueats of Atheists and profane persons against the Doctrine of Witch-craft : That certainly there are Witches , as appeareth by this Couenant betweene them and Sathan .

And seeing insatiable desires are an especiall cause of the making this League with Sathan : Therefore we are taught secondly ,

1 To set bounds to our vnlawfull desires ; 2 to be content with our estates ; 3 to prepare our soules to afflictions ; 4 to enlarge our desires for heauenly things ; 5 to suppresse our vnruly affections of euery anger , and especially 6 to cast our care vpon God in Iesus Christ , and 7 to haue our persons accepted of God in him : that so we may not be ensnared with Sathans baites .

And seeing the wicked are not ashamed to make open profession of their homage and allegeanee vnto the Diuell : and therefore much lesse ought wee to be abashed to professe our Faith in God , to giue a reason of our hope and confidence in him : If Satan will haue reall promises and verball contracts , not contenting himselfe only with the heart and inward man : Then surely ought not we to content our selues with good or bare purposes , but wee must labour to confesse with the mouth to saluation , as wee beleeue with the heart to righteousnes , as Rom. 10. 10. If Sathan will haue deedes as well as words , then let vs also not be hearers ouely , but also doers of the will of God , lest wee deceiue our selues .

Lastly , seeing Sathan is growne so cunning , as to content himselfe with priuy signes and circumstances , not exacting of all sortes publique and expresse bargaines : shall not this teach vs , not to content our selues with bodilie seruice , and outward deuotion : But especially , to labour for trueth in the inward man ? Shall not this winne vs to watch seriously ouer our thoughts and secret purposes ? Shall it not send vs vnto Christ , for the daily purifying of our hearts by faith in his precious bloud ? shall Shall it not still round vs in the eare , to take heede of hypocrisie ? lest this be of al other the most sure bargaine with the Diuell , seeing of all other , the hypocrite is first to goe to hell , as making a mocke of heauen . They shall haue their portion with hypocrites : of all other the hypocrite shall drinke deepest of the cuppe of vengeance .

Hitherto of the nature and kindes of the Couenant : Now let vs consider further of the conditions thereof .

SECTIO III.

Of the conditions of the Couenant betweene Sathan and the Witch .

THese are enterchangeable , as ,

1 What Sathan will doe for the Witch .

2 What the Witch must doe for Sathan .

The ground of this Couenant , is in imitation of the Diuine Wisedome , who by this meanes reuealeth himselfe vnto man , and bindes man vnto him : and so in high scorne and despight of the Lord our God , by the same meanes doth Sathan indeuour to withdraw man from God , to enthrall man more desperately to his seruice .

And yet heerein to deceiue wretched man ; as by this outward ceremonie of the Couenant being in imitation of that diuine breeding in the minds of his Proselites , an opinion of Sathans deitie , and so thereby auouching this subiection vnto him .

The Policies of Sathan in this Couenant is manifold .

1 As first , to make them beleeue there is a kinde of equitie in the businesse , and so the rather to sticke to it , the rather , when his performance is present , their turnes serued , that which they are to performe , to come , vncertaine , they may repent , or , Hell is but a Bugge-beare : yet ,

2 To binde them more surely to his seruice hereby , seeing in honestie they are to keepe touch with him , seeing he keepes with them ; binding them heerein by that bond of ciuill honestie which Nature so much standeth vpon , Note . and resteth in , thereby , though confounding , yet also flattering the same .

But hath not Sathan ( I pray you ) in this Couenant with the Witch , a further reach , to deceiue others also ?

Yea surely , and that many wayes .

As first , heereby hee would beare the world in hand , that he is now so at the Witches commaund , as that , neyther may hee bee thought to haue any power else , but what is limited to her lusts , whereas indeede hee doeth many things of himselfe , and yet father them vpon the Witch , to flatter her in her soueraignetie , and hasten her to vengeance : yea , exceedeth often the Commission , which hee receiueth from her . And though she would haue many times the mischiefe vndone and released , because shee is tormented by such charmes , as Sathan teacheth , to dissolue the Witch-craft , as to burne some part of the thing bewitched , &c. and no doubt is in like maner haunted with some heart-pang , and hell of conscience , yet can shee not giue the least ease to the partie afflicted .

Especially Sathan obseruing the nature of man to be prone to Idolatrie , his purpose heerein is to withdraw the minde from God , and settle it vpon the Witch : As if Sathan were not Gods instrument to afflict man , but onelie the Witches seruant to doe what shee please , and so the Witch and Satan in the Witch must bee adored and exalted aboue the Lord . Shee must be feared , rated , yea , sometimes shee must be innocently condemned , shee must bee sought vnto , closed with , pacified with gifts &c.

SECTIO IIII.

THat which Sathan bindes himselfe to doe for the Witch , is , To appeare vnto her in what forme shee pleaseth .

1 To confirme her conceited power .

2 To preuent that feare which might arise from more horrible apparition , and so to nourish in securitie .

Heerein he deciueth diuersly :

1 As first , that hee is no where present but in these formes .

2 That he is alwayes present in these formes , whereas indeede he deludes oftentimes the senses hereby .

3 That accordingly to the multitude of formes , so are their many Diuells , that the Witch may the rather glorie in the multitude of these seruants .

4 That the Creatures of Almightie God , 1. Tim. 4. 4. which in themselues are good and seruiceable for vse , may be feared , and hated , yea adored , and respected as presages of good or euill , as , when a Hare crosseth the way , &c. And so our right in the creature questioned : But especially , Sathans cunning in appearing in these forms euen of familiar Creatures , which if they can hurt , It is but onely the body :

1 Is , both to hide that speciall Tyrannie and crueltie of his which he extendeth against the soule :

2 And to nourish this conceipt by these appearances , that his power is limited by that creature , and so not to bee feared , so to bee lightly regarded and despised of vs : as busying themselues about such trifles , as to keepe drinke from working , and whereas indeed vnder colour of these they prey vpon the soule , stirring vp to reuenge , coueteousnesse , vncleanesse , &c.

Yea ouerthrowing of Kingdomes , rooting out the Gospell : which that they may effect more securely when they are not espied and preuented , therefore they labour to occupie mens mindes in these base and sleight matters , that so they might not suspect , or preuent them in the other .

And doth not Satan notably delude the Ignorant People , That by this couenant with the Witch , to bee at her command , hee maketh the simple people beleeue , that he neuer comes but at the Witches sending : And so both prouoketh by all meanes to curry fauour with the Witch , by entertainment , gifts ; what not ? whereby they become subiect , through this infidelity , to Satans power ; As also prepareth way heereby to seeke to the Witch for helpe ; and so is further ensnared to the danger of the soule .

Nay doth he not by submitting himselfe to base meanes : as by burning a spitte red hote , &c. whereby he seemes to bee remoued , herein also further deceiue the simple people : As with-drawing them from the holy meanes whereby they may bee releeued , and causing them to rest in these accursed and deceitfull helps : which either do no good at all , or if they doe any , it is to doe a greater hurt ,

SECTIO . V.

A second thing whereby Satan binds himselfe to the Witch , is to doe whatsoeuer the Witch shall command .

THat is , to lie still when she lists to spare .

To runne and hurt when she is moued , where and how it pleaseth her lust .

And the more cunningly to conuey and execute this mischiefe , to shroud himselfe vnder any shape ▪ yea to conuey the Witch vnder any shape , or forme , to the satisfying of her lusts , and yet to deceiue her more grossely therein .

SECTIO . VI.

Shall wee now consider a little how Satan deceiues by this subiection ?

FIrst , in that he pretends to bee at their command : he therby secures them as if their state were safe , they need feare no hurt from him , seeing he is at their becke .

Nay he thereby Puffs them vp with a conceit of some extraordinarie fauour with God that giues them such power ouer Satan : Nay he further bewitcheth them that now they are as Gods ; being able to command Satan , whom none can ouer-rule but the Lord :

And so prouoketh to horrible blasphemie , and Idolatrie , to aduance themselues in Gods steed ; to saue life and to destroy it at pleasure : And therevpon inferres a further securitie of their estates ; That they which can thus dispose of others estates , they are wise enough to secure their owne : Or at least , what need they more then to enioy this soueraignetie , to exercise this liberty , Note , thus to satisfie their vtmost desires ?

Hitherto serues another sleight of Satan herein : That being now at their command , he hath no power but from them : When they call he must runne , otherwise he quitcheth not : And hence ariseth this delusion , That seeing they know what 's best for themselues , therefore they will bee sure to keepe him safe from hurting them .

And heere Satan hath another tricke yet further to beguile them ; namely , to consire himselfe as an Ape to his clog , to some Box or Prison , where he lies , as bound not to stir but when the Witch calleth , she , as his Goalor , must giue him libertie , whereas he still goes about like a roaring Lyon , stirring vp in the heart desires of reuenge , couetousnesse , &c. while he seemes to lie still from bodily harmes , and nourishing Pride and Infideliue by this his sained bondage , and so hardening in security , while he ceaseth from outward hurts .

SECTIO . VII .

AND doth he not also by this his sayned subiect on to the Witch deceiue the Vnbeleuing world ?

Yea certamely , and that many waies : As First , he with-draweth them from the acknowledgement of Gods Prouidence ; who onely hath power to send these euill Angels to torment the wicked , and afflict his children , and so to rob God of his glorie herein , and to referre it to the Witch , as if Satan were onely at her dispose .

And for their further confusion heerein , he prouoketh them in reuenge of their wrongs , not to look into their sinnes , which cause the same , or to looke vp to God who onely can heale , because he giueth the wound : But to crie out vpon the Witch , to harry her to the Iustice , to scratch , and practise against her , and so , many times , to shed innocent bloud in accusing wrongfully : Or at the best , though the Law may bee satisfied , yet God is not glorified , nor themselues truely releiued , Seeing by vsing vnlawfull meanes for helpe , though the body may finde ease , yet the soule thereby is more dangerously ensnared .

And hath not Satan another dangerous fetch in this subiection ? That whereas many diseases come of naturall causes , which are well knowne to Satan , though the simple people are vtterly ignorant thereof : Yet seeing the Witch in malice intends the hurt of her neighbour , and to this end sets Satan on worke : heerevpon it is concluded that all diseases proceeds from Sorcerie ; and so heereby all sober and wise meanes are neglected to preserue health , the bridle is giuen to all ryot and excesse : and if any thing fall out , Note . the Witch is blamed , and not our distempers .

SECTIO . VIII .

THus we haue heard one part of the couenant , What Satan must do for the Witch :

Now let vs consider on the other side , What the Witch must doe for him againe .

The maine matter is , that she must giue her selfe vnto him bodie and soule , But this is coloured , first , by the Time , he will not haue it presently , because yet she hath not made vp the measure of her sinne : And therein he deceiues her , that she may repent of her bargaine , God may change her minde , &c. and so drownes in securitie .

And to this end he hath another colour , that is , the condition , if he performe faithfull seruice : And therefore he will of purpose faile her sometimes , Note . that so she may hope her selfe free : yea he doth vsually leaue her , when Authority arrests , to bring her to confusion , that so now she may shame the deuill , as wee say , and so performe some hypocriticall repentance .

And yet for all this obserue , I pray you , his Deepenesse , in making her sure .

Namely to preuent after repentance , or at least to deceiue thereby .

CHAP. VI.

Of the Ceremonies of the Couenant .

HE hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof .

And these are :

First , As the Lord hath a speciall Seale to bind his seruants vnto his obedience ; namely , the seale of Baptisme , Rom. 4. So when Satan hath once obtained this absolute promise of his Prentices , to yeeld themselues wholy to his deuotion , then his manner is , to set his seale vpon them , thereby to appropriate them vnto him .

And this is commonly some sure marke vpon some secret place of their bodies , which shall remaine sore and vnhealed vntill his next meeting with them , and then for afterwards proue euer insensible , howsoeuer it be pinched by any .

To assure them thereby , that as therein he could hurt or heale them , so all their ill and well-doing must depend wholy vpon him : And that the Intollerable griefe they feele in that place , may both serue to seale vp vnto them their eternall damnation ; And so to awaken and giue them no rest till the next meeting againe , that so they may hasten the vengeance that now they haue tasted of .

This shall appeare the better if wee consider the ▪ next meeting , and such circumstances of place and actions , that are performed therein .

SECTIO . I.

Of the Place where the Witch is summoned for further confirmation and binding of her to Satan .

When Satan the Prince of darknesse that ruleth in the children of disobedience , hath once entangled this Nouice within his snares , and set his Priuie Marke vpon her , thereby to bind her vnto him more surely , That she may bee yet further giuen vp by the fierce wrath of the Almightie to his power : he hath yet many other Policies to effect the same .

As first ,

She must bee conuented solemnly into the house of God , Of the convening of Wiches into the Church . there to make open testimony of her subiection vnto him , by renouncing all former couenants with the Lord .

And heere

Vsually , these things are performed in their order .

First , In Daemonology . Satan blasphemously occupying the Place whence the holy Oracles are deliuered , doth thence :

First , 1 Approbation of the couenant . require of his Proselite an acknowledgement of her couenant , causing her vsually in her owne person to repeate the forme thereof : As IN. do here acknowledge , that vpon such condition I haue giuen my selfe vnto Satan to bee disposed of him at his pleasure : And

Secondly , 2 Kissing of backe-parts . when this acknowledgement is made , in testimoniall of this subiection , Satan offers his back-parts to bee kissed of his vassall .

Thirdly , 3 Information in the rules and mysteries of his Art . this being done , he then deliuers vnto his Proselite , and so to the rest ( for many are conuened at this meeting ) the Rules of his Art , instructing them in the manner of hurting and helping , & acquainting them with such medicines and poysons as are vsuall herevnto .

Fourthly , 4 Accounting for profite . Taking also account of the proceedings of his other Schollers , and so approuing or condemning accordingly .

Fifthly , 5 Renouncing Baptisme . for their further confirmation , he yet enioynes them another ceremonie : Namely , to compasse about the Fount diuers times , there solemnely to Renounce the Trinitie , especially their saluation by Iesus Christ , and in token thereof to disclaime their Baptisme .

Sixthly , 6 Sacrificing of their bloud . and in further token of their subiection vnto Satan in yeelding vp themselues wholy vnto his deuotion , behold yet another ceremony heere vsually is performed : namely , to let themselues bloud in some apparant place of the body , yeelding the same to be sucked by Satan , as a sacrifice vnto him , and testifying thereby the full subiection of their liues and soules to his deuotion .

Lastly , 7 Carnall and familiar conuersing with them . to gratifie them somewhat for this their dutifull seruice , it pleaseth their new Maister oftentimes to offer himselfe familiarly vnto them , to dally and lye with them , in token of their more neere coniunction , and as it were marriage vnto him .

These are vsually the ceremonies wherby Satan binds his Proselites to keep couenant with him .

And his Policies heerein are manifold : both in regard of the Witches themselues , as also in regard of others that shall take notice thereof .

Concerning the Witches .

His Policie in conuening them into the Church is :

1 Partly , Satans policies herein 1 in respect of Witches . to procure in them a conceit of the lawfulnesse of the businesse ( as being done in so holy a place ) thereby to make them secure in continuing therein .

2 As also to encourage them the rather to hold out by reason of the companie where-with they meete , ready to hearten by presence and example .

3 And doth not Satan by this convening them into the house of God , and there presenting himselfe vnto them , procure in their minds a conceit of his Deitie and soueraigne Power , that so they may yet better conceiue of their dealing with him , and more willingly performe all couenants , seeing as God he requires nothing but his due , as God he will performe with them to the full , and therfore they must not flinch from him .

4 And surely if wee shall looke vp vnto the ouer-ruling hand of God heerein , in giuing Satan his enemie leaue to Prophane the place of his worship , and thus to appeare there vnto his Proselites for their further condemnation : May not the Lord haue these ends herein in respect of these Witches ?

1 That here they may receiue the punishment of their grosse hypocrisie , and prophanenesse for their former abuse of Gods holy ordinances , and bodily seruice , lip-labour , &c. where they committed the sin .

2 That here they may be hastened to the participating of this punishment , by being prouoked to fearefull blasphemy , and renouncing of that God whom formerly they serued , and so might bee more iustly subiected to the power of Satan .

SECTIO II.

And may wee not heere learne many profitable things ?

Doth not our gracious God tender some light vnto vs out of this darknesse ? Vses herein to the Saints . Yea surely .

1 Our Prophanenes is reproued , 1 Prophanesse reproued . that abuse and defile the house of God with our bodily seruice , & vaine thoughts and speeches , rather like a company of deuils , then the Saints of God .

2 Our superstition is condemned , 2 Superstition condemned . in ascribing holinesse and perfection to the place of Gods Worship , as if the place did sanctifie our seruice , or sheild vs from danger : as if we were free from Satan when once wee haue got the Church ouer our backes : As if no prayers were auaileable but what were offered vp here . Doth not Satan hereby take away the benefite of priuate prayer which indeed as the life and touch-stone of the publike ? Doth he not prouoke vs hereby to rob God of his glorie , in ascribing that vnto the place , which is proper onely to his Maiesty ? Doth he not vtterly frustrate & preuent all spirituall worship of the heart , as if the performing of a little lip-labour in the house of God would serue the turne ; wee need not stand vpon any inward touch or feeling , it shal suffice that we haue offered vp the sacrifice of our lips before the Lord. 3 Priuate praying in publique exercises taxed . Surely when I consider the practise of the time , namely , when we come to the house of God which is appointed for publicke prayer to be performed iointly by the whole Congregation , we then fall to mumbling our priuate deuotions , yea when the publick Exercises are in hand , so that for the present we neither can ioine with them , nay rather indeed do disturbe & giue offence to the Congregation , in not consenting with them , mee thinkes euen Satans Proselites may heere condemne vs , who cary themselues more regularly in the house of God to serue the deuill , then wee here to the seruice of God . These wretches , I warrant you , Customary and formall worship reproued . are kept from sleeping , they spare not their bloud to please the deuill , they are contented to submit themselues to any base office heerevnto : Nothing can keep vs waking , not though Iesus Christ bee crucified among vs daily , though we are partakers of his bloud , yet wee will not kisse the Son of Righteousnesse ; we cannot so much as shed a teare in testimony of our renouncing of sinne and Satan ; whereas these wretches spare not their deerest bloud to shew their homage vnto Satan .

4 And are we not hereby taught , 2 Instruction to wall in great feare in GODS house . now to feare our selues most , when we are before the Lord , in his Sanctuarie , because Satan will now be one with vs , both to hinder vs in the seruice of God that we shall not profite , or else to puffe vs with Pride , as if wee had deserued much heereby : and then to accuse vs of presumption , that so hee may driue vs to despaire .

Surely , seeing wee cannot be free from Sathans snares , neither the house of God wil protect vs , nor our owne houses can shield vs , but Sathan wil be closing to rob God of his glorie , 2 To serch & subdue the heart to worship God in spirit ▪ and vs of the comfort of any publique duety ; shall not this send vs to the searching of the heart ? shall it not teach vs to worship God in spirit : that so Sathan may not bee acquainted with what we are about , and so may not interrupt vs , or if hee guesse at our purposes , may be yet confounded , in that our hearts are best knowne to the Lord ?

It is our comfort vnspeakable before our God , that hereby wee desire to worship him in truth , because , as our hearts witnesse with the truth of our endeuours , so doe they also witnesse for God against vs , the imperfection of them : that the Lord may be iustified when he iudgeth , Psal. 5 1. 4. 5.

That Sathan may be preuented , and confounded , by this iudging of our selues , that heereby wee may be daily prouoked to perfection : by labouring to be found in Christ , not hauing our owne righteousnesse , and so may grow vppe in him to perfect holinesse , Philip. 3. 13.

Shall not this teach vs to trie our publike worship by this touch-stone of the heart , 3 Publike worship to be tried by the heart . and not the place ? Shall it not weane vs from the loue of this world : seeing no place so holy , no meanes so sacred , but by Sathans policie they may be abused ? Shall it not prouoke vs to hunger after our dissolution , To recant vs from the loue of the world . that so we may freely and continually glorifie our GOD in his blessed kingdome ?

Doeth not this condemne that pompous and carnall decking of the house of God , 1 Reproueth pompous & carnall decking of god his house . rather to please the eie , then affect the heart , rather as a Pallace for the god of this world to reuel in , and prey vpon new-fangled and silly soules , then a place of spirituall worship , for the great GOD of Heauen and Earth ?

Certainely , when I obserue some occupying the place of Gods worshippe : and thence deliuering vnto Gods people Chaffe in stead of Wheat , 2 Here reproued carnall & merchantlike teaching . nay sometimes poyson in lieu of wholesome foode , making merchandise of the word of God &c. may I not conclude , that these are the diuells factors , bartering their owne , 2. Per. 2. 2. and their peoples soules vnto him , Ezech 13. for alitle , vaine credite , and for a few shekells of siluer , and morsels of bread ? heerein farre worse then the diuell himselfe , that whereas he meanes plaine dealing , to drawe them to damnation : Note . these notwithstanding pretend to shew them a nearer way to Heauen , promising libertie , when themselues are slaues to corruption , and so nouzling in securitie , and excluding repentance , do thereby cary their people in a dreame ▪ vnto hell , 2. Pet. 2. 19. 20.

And when I consider on the other side , that faithfull teachers , who labour by enforcing the Lawe , Faithfull teaching iustified . to bring the people to a sight of their sinnes , and so to a denyall of themselues , Mat. 11. 28 that they may hunger after Christ Iesus : being loaden with the burthen of their sinnes : That such , I say , are notwithstanding traduced , as Preachers of damnation , no better then Satans harbengers , to driue silly soules through despaire into the very snare and pitte of destruction .

Me thinks I obserue heere , a farre more dangerous practise of Sathan , then this , with these Nouices , to renownce their Baptisme , euen to cause the people of God vtterly to reiect the true means of their saluation , namely Christ Iesus .

In that he will not suffer them to see , what neede they haue of him , by humbling them with the Law , that so they might bee forced out of themselues , Gal. 3. 24. to relie wholie on his sacrifice for the pardon of their sinnes . Is there not more hope of the saluation euen of these Witches , that are thus kept sensible of their wofull estate , either by the smart of their priuie match , or by such continuall tampering with them , sometimes by vgly apparitions , to terrifie them , eftsoones to keepe them watchfull by continuall employments . Is there not , I say , more hope euen of the recouerie of such , then of many thousands in the world , Desperate estate af secure ones . who are lulled asleepe in securitie , and fatted vp , without all sense of danger , euen to vtter destruction ?

Oh that we were wise to vnderstand these things , to Trie the spirites , and choose the good and perfect way . Is not the Prophet a snare vpon Mispath ? and profound to deceiue ? Is it not iust with God , that because wee haue not receiued the trueth , therefore to giue vs vp to strong delusions to beleeue lies , 2. Thess. 2. 11. 12.

Well , this we may learne , by this impudencie of Sathan , in abusing the place of Gods worship : and drawing his Proselites hither for their further confirmation in their subiection vnto him . Instruction to professe Christ publikely .

And are we not yet further taught hereby , to make a profession to our God of our subiection to him , 1. Pet. 3. 15 and that publikely , when wee shall be called hereunto further by the magistrate , to giue an account of our hope , or by the Minister to approue our profiting by the word ; or by our Christian brother , to confirme him therein ? nay , ought we not , to stop the mouthes of the wicked , by acknowledging our soueraigne Lord the great God of heauen and earth : seeing the wicked are not ashamed to honour their master the diuel : glorying in this , that they are the damned crue ? &c. Damned crue taxed . shall not euen these silly deceiued soules , rise vp in iudgement against such monsters , that are drawne to that through feare , or ignorance , or hope of present release , seeing these wittingly and malitiously , as it were defie God : & with an high hand , blaspheme , and treade vnder foot , the blood of the couenant , acknowledging willingly , and with great applause , their subiection to Satan ? Nay , State-christians condemned . shall not our Politike and State-christians , bee condemned by these poore and base creatures , who vpon necessitie , and through faire promises onely are brought to this subiection ?

Surely , when I obserue , the wisedome of the flesh in many great & mightie of the world , that eyther come to the house of God , only to receiue honor , & to maintaine credit , and outward esteem ; or else , to hedge in some profit and suck some aduantage hereby ; or else rather , to honour the word by their presence ( for this is vsually the best end ) then to be humbled and reformed thereby ▪ rather , I say , to controule the ordinaunces of the mightie God , then to be brought in subiection vnder the power thereof : may I not conclude , that heerein they rather publish their homage unto Sathan , As rather seruing the diuell then God . then testifie any obedience vnto the Lord ? Are not these the very stratagems of Satan , to ensnare vnstable soules , Note . by causing them thus to abase the word , thus to peruert the holie ends therof , are not the wicked hereby iustly giuen vp to the illusions of Satan , for the profaning of Gods ordinance ? do they not by these abuses , testifie their obeisance vnto the Diuell , while they pretend the honor of god , doe they not in seeking their owne honor , abase that which belongs to the Lord , approue themselues to be imps of that king of Feare , who in all things seeketh to robbe God of his glorie .

And what else may wee deeme of the high mysterie of carnall wisedome chalenging Preheminence ouer the word of God , Authority aboue and contrary to the word , reproued . in determining Lawes : besides , or contrary to it , confining & suiting it to it crooked Rules ; binding and loosing it , for the satisfying of it lusts . Is not this a plaine badge of of that man of sinne , that some of perdition ? Is not this an apparant euidence of it subiection to Satan ? And if wee shall scanne the mystery of that sublimated policie : Absolute subiection to man condemned . that nowadayes , he is not a wise man , who is not a seruant vnto men , submitting himselfe to be new moulded & fashioned according to the lust of his Patron . This blasphemously chalenging him as his proper creature ; & the creature reioicing as in his soueraigne creator , conforming heart and hand simply to his deuotions : May we not see Satan here aduanced as god of this world in the children of disobedience ? May wee not conclude , that such absolute subiection as is giuen vnto man , is wholy taken from God , and giuen to the Diuell ?

And what may wee deeme of the common Idolatrie of all sorts ? Diuers Idolatries of the world reproued . One makes the wedge of golde his hope : An other makes his mistris the soueraigne of his heart : this , makes his belly his god , the other sacrifices to his net , &c. Are not all these ( in effect ) sacrificers vnto the Diuell ? Is not subiection and homage performed vnto him , euen in them all ?

What shall we thinke of the generall and ordinarie seruice of God in these dayes ; the most feare him with their Lippes , but their hearts are far from him : the best vsually serue him but by halfes , they cannot be Saints , God must beare with them in some sin ; they must liue , & therefore they must strain a litle : they are but flesh and blood , & they do what they can , God must be mercifull to them in this &c. Do they not in all these , shew themselues seruants to him , whom yet they obey , euen the prince of darkenes , the great deceiuer of their soules ?

Is not Satan the lord of their harts , As the homage to Sathan . while they serue God but with their lips ? & doth he not hereby hold their hearts faster bound vnto him , in that hee giueth way to their bodily seruice ; nay , will he not haue their tongues also at his deuotion , at a pinch , to curse the same God whom they seeme to blesse , Iac. 3. 34. or to slaunder their brethren , and condemne them of hypocrisie , because they labor to serue God in spirit & truth ?

And is not Sathans cunning the more dangerous , Hypocrits condemned in that he is content to hold the wicked but by one string ? Is not their state more dangerous , that while they seem to haue escaped the pollutions of the world , & to make a faire shew in the flesh ; 2. Pet 2 20 as if they were good Christians , Gala. 6 12 glorious sepulchres , yet eyther inwardly they are full of rotten bones , Matth. 23. or else one dead flie will be sufficient to corrupt all the ointment of the Apothecarie , Eccle. 10 1 easily may Satan recouer his full possession againe : euen by reason of that one traitor , which they shall nourish in their bosomes : Shall he not reenter with seuen worse spirits , Luk 11. 20 and so the later end of that man shall be worse then the beginning : The dog shall returne to his vomite : and the swine vnto the mire , of which he was cleansed , and so become twice dead , and pluckt vp by the roots : 2. Pet. 2. 22 euen two-fold more the child of perdition , Iude 12. then euer he was before ?

O that wee were wise to discerne our selues whose we are ! and whom we serue ! how long shall we halt betweene two opinions ? If God be Lord , deseruing all seruice at our hands , Mat. 23. 15 inabling vs by his spirit , to offer vp our bodies and soules , Rom , 12 , 1 as a reasonahle seruice vnto him : ( & what more reasonable then to giue him his owne , Mat. 11. 29 that hath bought it so dearely . ) If his yoake be easie to those that will take it vp , and his commaundements not grieuous , to those that will endeuour the performance thereof .

If hee bee contented to accept according to that which wee haue , 〈…〉 not requiring what he giue vs not . 2. Cor 3. 12 If he vouchsafe the Will insteed of the Deed : If hee that giues Will , will giue the Deed also , Phil. 2. 13 that wee may serue him in Truth , though wee cannot bee perfect : Phil. 3. That the sense of our imperfection , may still send vs vnto the Fountaine Christ Iesus , that so from him wee may still draw forth waters to eternall life , being daily found in him , not hauing our owne righteousnesse , that so through him wee may daily make our requests Manifest at the throne of Grace : That we may bee carefull in nothing , Phil. 4. 6. nor fearefull of any thing : 1. Pet. 5. 7. Casting our care vpon God , because hee careth for vs , and committing our selues in well-doing into the hands of our faithfull Creator , 1. Pet. 7. 18 still forgetting that which is behind , Phil. 3. 13. that wee may hasten to that which is before , for the price of our high calling in Iesus . Who may not trie himselfe hereby whether he be in the faith or not ? Who will not daily striue and endeuour to make himselfe thus manifest vnto God and to his owne conscience ? 2. Cor. 5. 10 If hee that is in Christ must bee a new creature ; 2. Cor. 5. 17. so new that all old things must bee abolished , because hee that abids in the flesh cannot please God , Rom. 8. And if wee nourish but one knowne sinne wee are guiltie of all : Iam. 2. 11. If wee must haue respect vnto all Gods commandements , Psal. 119. desirous in all things to please our blessed God , Heb. 13. 18 Not caring for the flesh , to satisfie the lusts thereof : Rom. 13. 14. Wil it any thing auaile vs to plead Flesh and Bloud ? If there be but one thing wanting , will all the rest any whit auaile vs ? If Christ Iesus bee not thus vs in , Lue. 18. 25 That the bodie is dead to same , 2. Cor , 13. 5 but the Spirit is life for righteousnesse sake ; Rom. 8. Are we any better for all our formall righteousnesse then very Reprobates , 2. Cor. 13. 5. the very slaues of Satan to whom yet wee do obey , to whom we there performe most acceptable seruice , when wee doe thinke it sufficient to serue God according to the flesh , either by halfes , for a season , &c.

Let this serue for our Triall heerein , Triall of sinceritie . and let vs giue our hearts to obserue heere further matter :

Doe wee thinke that Sathan in tampering thus with Witches , entendeth onely , eyther their owne bane , or else , by them to hurt onely the bodies of others ?

No surely , as his principall end is , by all meanes to dishonour God , and discouer his malice , and rage against the Almightie , so doth hee expresse his hatred against God , in destroying the Creature , and in the Creature that which most resembleth God . And therefore he not onely aimeth at the Diuine soule , but by all meanes laboreth the generall confusion of mankinde : that so ( if it were possible ) he might robbe God of his glory , in sauing any ; you see how hee spared not our very Sauiour himselfe , Mat. 4. 5. 6 the head of his Church , and will he not attempt ( if it may be ) the destruction of all the members ? And doth he not prosecute this his designe , in the other Ceremonies , whereby he obligeth these miserable wretches yet faster vnto him ? Vse of the ceremony of accounting with his Proselites , For , what else doth that other practise of his ayme at , in taking account of his vassals , and informing them in the mysteries of his damnahle trade : rewarding them accordingly as their paynes hath beene , and enabling them hereby to commit further mischiefe ?

As hereby he blasphemously imitates the Offices of that great Iudge and mightie Sauiour : 1 Sathan herein blasphemously imitats God , vsurpeth the offices of Christ . instructing them as a Prophet in their seuerall dueties , censuring them as a Supreame Iudge and soueraigne , according to their exploits .

As their high priest enioying the sacrifice of their blood , as a pledge and bond of their allegeance , and satisfaction for their failings : So doth he hereby also more desperately insnare their soules : As , How the Witches are deceiued hereby .

1 Arresting them hereby wholly to stand to his verdict , & so to make a mocke of the day of Christs comming .

2. Deceiuing them vnder pretence of these naturall medicins , Note . as if it were by vertue of them , not by anie Couenant with him , that such effects followed .

3 And binding them hereby surely to him , by his familiar & carefull dealing with them , in furnishing them with all meanes , to become maisters of their desires .

4 Puffing them vp with conceit of extraordinary skill in Natures secrets , & so with a vain imagination to be as gods , through such rare knowledge and great power : thereby lulling them in security : that so they may hasten their damnation . Thus are these Witches ensnared thereby . But may not this his policie extend it selfe also vnto others ?

Yea surely ; Conuiction of idle ministers hereby . Behold ( saith reuerend Latimer ) The diuell is a more carefull and painefull Dioclesian in his charge then many of our idle and Idole Pastours are in theirs . Satan is neuer idle , he is alwayes going about to destroy the soules of men : These sleepie dogs lie still in their kennells , Esay 56. 12 fatting themselues with the fleece & leauing the flocke to be deuoured of the wolfe .

2 Satan is alwaies resident vpon his charge to keepe the same in his clawes : These leaue the Flocke , and attend the Courts of Princes , or their Hounds and Hawlkes , or worse : as for the Flock it may sink or swimme ; Better farre to bee such ones Dogges or Horses then to haue their soules committed vnto them .

3 Satan he will take account how his Schollers do profite , he will see that the non proficient shall bee sneaped , and the painefull encouraged : These by their euill example corrupt the Flocke , discourage those that are forward and zealous , encouraging those that liue at ease in Syon , and will eate any flye , as peaceable men , quiet neighbours , wise and discrete subiects , &c.

4 Satan will not cease to informe his Proselites further in the Mysteries of their Trade , that so they may bee more skilfull and profitable in his seruice ; These complaine , that the people haue too much knowledge ; they labour rather to keepe them in ignorance , and to darken the light by their prophane handling thereof , that so they may plucke out the spirituall eyes of their people , Note . and so to leade them about with them , Iud. 16. 24 like blind Sampson , to sport with their follies , and gaine by their infirmities .

Thus shall Satans vigilancie condemne the slecpinesse , and carelessenesse of carnall Pastors .

But this is not all that may bee gathered out of this Ceremony .

1 May not this bee a stumbling blocke to the Separation , Stumbling blocke to the separation . to renounce our Assemblies , when Witches , yea the deuill and all , can Lord it therein ?

2 May not this be an occasion to despise the holy Ordinances of God , the Word , Baptisme , &c. seeing they are thus prophaned by these cursed miscreants , Stumbling blocke to the Familist and Anabaptist . and so in seeking to runne from God , or rather from the deuill abusing these things , euen to runne to him , with the Anabaptist and Familist , for Reuelations and Enthusiasmes .

If now wee shall take a further view of that other ceremonie in causing his Proselite to compasse the Font , and there to Renounce her Baptisme : as heerein he entends to harden her heart the more , by this blasphemous disclaiming of the Seale of her saluation , and so to bind her more firme vnto him ; Policie in renouncing the outward seale . so hath he also diuers Fetches heerein to deceiue others .

As First , to cause Ignorant and vnstable soules , to rest in the necessitie of the outward Seale .

As 1 To feare damnation if they want it , 1 In causing the ignorant to rest therein . which gaue occasion to that blasphemous and sacrilegious intrusion of Midwiues to the performance cie of that ceremonie in a case of necessitie .

2 To presume of certainty of saluation vpon the hauing of the Seale ; as if outward Baptisme made a Christian , and nothing else , and so to open a gappe to all profanenesse .

3 And so by building saluation vpon the outward Elements and meanes ; thereby to imply an vncertainety , and fayling thereof vpon the want of outward meanes : To build saluation vpon visible means . As if vpon extremitie , wee should bee enforced to deny our profession , therefore we should bee depriued of our saluation , if by persecution wee should bee driuen from the outward meanes , as the Word , Sacraments : therefore also our hope of safety were gone . And hence

4 Erecting an Anti-christian visibilities , as if no Church ; where no publicke libertie of the Meanes : That onely the True Church where the Forme of Religion is kept a foote , howsoeuer the power thereof bee therein denyed .

Thus doth Satan deceiue by this Ceremonie of Renouncing Baptisme .

And doth he not also notoriously beguile vnstable soules by that other ceremonie , In causing his Proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a Sacrament of her loyalty , Vse of the sacrifice of bloud . and entire deuotion vnto him ?

Yea surely , he may pretend hereby Thankefulnesse in the Witch To the Witch . that thinkes nothing too deere for him .

He may intend hereby the prophaning of the bloud of Christ , as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his Kingdome .

He may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne .

He may heereby prepare her by this continuall issue of bloud , causing paine and waste of the bodie , to hasten her owne destruction by accusing of her selfe , &c.

But his intent is also to condemne the world : Vse to the world of condemnation . That will not affoord a good word for Christ , not endure a fillip for him , much lesse insist vnto bloud in so good a cause , As also to scorne and condemn the Manhood of the world that consists onely in this , to shedde their bloud in reuenge of their owne quarrels , or for the defence of their friends , A Witch will do as much to please the deuill : A Witch will not spare her bloud in her Mr. quarrell .

And so to deceine the world : 2 Of deceit ; 1 Heretickes . As first Heretickes , that if they iustifie it with their bloud the cause is good ; so say the Papists , so boasted the Ancient Heretickes .

Secondly , seeing these Witches are adored as Gods , in the hearts of godlesse people , therefore if they spare not their owne bloud , may they not be prodigall of the bloud of others ? This is one ground of all that cruel murthering of infants , Papists herein deceiued . of friends , of enemies ; yea bathing themselues in the bloud of Princes ; They ( for the most part ) are prodig all of their owne bloud , yea they offer it vp willingly vnto Satan , to preuaile by this meanes in their wicked purposes , and must they not gratifie him with continuall shedding of bloud ? must they not satisfie their owne bloud by powring out the bloud of the greatest , that so thereby they may make way for Generall conuulsions , and massacres of all sorts .

Thirdly , nay who will not seeke to imitate these ghostly Fathers ; nay indeed who can choose but follow them ; either they will cosen and disapoint their followrs , Practise of Papists . and so through discontent and despaire will driue them to Butcher themselues ; or else by partaking with them in their deuilish plots , they will draw them within the compasse of Authoritie , that so their bloud may recompense their offenses .

If now for euery drop of bloud which the Witch shall shed , she may gaine so many soules to the deuill , or take away life from so many others , Is not her bloud deerely bought ?

Looke to this you that seeke to these Proctors for the deuill , you that betray the glory of your God in seeking helpe of Sathan : behold the Lord will giue you vp , and remember that which followeth .

You shall haue the honour to kisse the deuils back-parts , Vse of kissing Satans back-parts . and so hath the Witch : The baser and vnseemelier the homage is , the more it binds , Reason being turned vpside downe cannot iudge otherwise thereof : The more vnseemly the more it binds , as agreeable to flesh , that delights in filthinesse , it is iust with God to giue vp to such slauish basenesse , because his seruice being most pure and holy , is reiected . Looke vpon Poperie the nurse of Witch-craft , The glorie of Popish Religion it shame . most glorious in her greatest libertie to the flesh , in the grossest filthynesse thereof commending horrible vncleannesse not to bee named , as if delighted in kissing Satans backe-parts : Thus doth Satan recompense his best schollers .

That we may preuent this , learne we to Regard the knowledge of God , to encrease therein , to make conscience of practise as wee know , so shall we not bee giuen vp to such monstrous wickednesse , Rom. 1. 28. 29. 30.

As for that Priuate familaritie which Satan hath with the Witch , Of Incubi & succumbi . in conuersing with , and carnall knowledge of her body , whether this be performed really , or by some collusion , it matters not : I dare not simply deny but that Satan may haue this dealing with her , as being able to assume a dead bodie that is not yet corrupted , and so by his spirituall qualities so farre to enliue the same , as that , though not by any seed therein , because it appeares that it purgeth out together with other humours , immediately vpon the dissolution , yet by some other seed , stollen from a liuing body ( to which I rather agree , because it is confessed that such seed is vsually very cold ) he may pearce the body of the Witch .

And further also so affect the same , How Satan may haue carnall copulation with Witches , and of the effects thereof . as through the diuine iustice to procure some monstrons birth , either through mixture with the seed of the woman , or else ( which I rather incline vnto ) he may by his skill , through Wind or other pestilent humours , so affect the body of the Witch as that it shall swell , and encrease , as in a True Generation , yea at the time of the birth , shall bee subiect to paine and such trauell as is vsuall to women in such case , and then in the time of the breaking open of the wombe may foist in some Infant stollen else where , or delude the eyes of the beholders with some Impe of his owne , in the shape of a child ; or with some dead childe taken vp and enliued to the purpose : Which things are easie for him to doe , thereby as to giue testimonie of secret acquaintance , so to deceiue the Witch with her new Darling , which likely shall bee but a babie of a day old , so to encrease withall her sorrow , and yet ease of the trouble , which is happily the desire of such monsters , that so they may be free to the satisfying of his , and their owne insatiable lusts .

This ( I say ) howsoeuer it may bee granted , yet I cannot see but all this may bee done , as well as others of as great consequence , euen by delusion and imagination ; And yet both to one end , euen to deceiue the Witch , and Others .

Touching the Witch , she is hereby deceiued many waies : As

1 She is fed with shadowes in steed of substance , The Witch how deceiued hereby . with cold and dead delights , in steed of reall contentment of the flesh .

2 She is put to a great deale of paine and torment in the bearing and birth : and in the issue , either some Monster or Abortiue is brought forth to encrease her sorrow , and procure Horror and Despaire .

3 This disapointment of her lust , enrageth and encreaseth the fire , and so prouoketh to further mischiefe for the satisfying thereof .

4 So is she faster bound vnto Satan for the satisfying of her lusts ; and for the gratifying of her Maister , still put vppon new mischiefes , that so at length she may make vp her measure .

Thus is the Witch deceiued by this familiaritie with Satan : And doth not this also proue a snare vnto others ? Yea surely .

This conuersing of Satan with the Witch , How others are deceiued . hath beene the ground of all these Conceits of Fairies , &c. whereby the Papists kept the ignorant in awe .

And is not the Lord robbed heereby of the glorie of his iustice , who punisheth Adulterie sometimes with strange and monstrous births , God robbed of the glorie of his iustice . That because by this familiaritie with Satan some such monsters are eft-soones brought forth , therefore all such effects are restrained to this cause : either some Witches brat is foisted in , &c. or else caused by Witch-craft , &c. Thus is the Lord robbed of the power of his iustice , when his immediate hand is ascribed vnto Satan .

CHAP. VII .

Of Diuers other meanes whereby Satan confirmes his Proselites in their couenant with him .

BEsides these former Ceremonies and familiaritie , mentioned before , Satan hath other meanes also , as occasion serues , and their dispositions sutable , to keepe his Nouices from reuolting and starting from him . For there is no question , but notwithstanding all this former making sure , yet some occasion wil be offered to startle these Witches , Occasions of repenting of the bargaine . and so to procure some remorse for the bargaine .

1 Eyther some outward affliction , or their owne present case , beeing likely miserable , suffring much want , &c. may breed discontent , and so Repentance of the bargaine .

2 Or else , the Lord may awaken the conscience by the power of the word , and so confound this desperate match ; or Sathan himselfe may of purpose faile his pretended mischiefe , leauing her for a season , or not doing according to her commaund , therby to prepare her by this qualme to eternall vengeance .

Wherein , lest shee should now grow altogether melancholie , and so submit her selfe indeed to the true meanes to vndoe her bargaine .

Obserue I pray you how Sathan bestirreth himselfe .

First , in this case , How Sathan dealeth herein . he will not stick to delude her with proffers of gold , and daintie fare , graunting her opportunitie ▪ to satisfie her lusts , where shee likes , 1 making glorious proffers . as her age and disposition is , heaping on kindenesse vpon kindenesse vnto her ; fitting her with musicke and al carnal delights ; flattering and crowding most basely into them according to their mere stirring and generous disposition .

If by these meanes hee cannot yet make them sure , but that the sting of conscience doth still stagger , 2 Vsing strange terrours . and chalenge the bargaine ; then he discouereth him in another fashion .

1 Not onely keeping them shorter , that they may fawne vpon him , but threatning to discouer them , that so they may vndergo the punishment of the law .

2 Yea further also withdrawing himselfe from them , and so refusing to be at their checke ; yea crossing them in their desires , and contradicting or exceeding their commands .

3 If this wil not preuaile , then he causeth them to renue their homage by yeelding their bloud , to bee sucked of him , which hee will not faile now more freely to drawe out , euen to fainting and extreame pining of his staggering proselite , and appearing further vnto them in most fearefull and vgly shape , Feareful Apparitions . thereby to hold them in with feare , yea , not sticking sometimes to threaten with present death , by tearing them in peeces , scorching them with flaming flashes , &c. and all this to let them see what they are like to trust to : that so euen through despaire , they may rest content with their bargaine , Note . vpon hope that their torments may be yet deferred , or at least vpon necessitie to please their cruell maister , and so resolue to make the best of a badde market , and to take their pleasure while they may , : ot at least to prepare way heereby for their discouerie , as being weary of his seruice , and greedie of further employment : It vsually falling out in such cases , that when by these terrors of Satan , these silly soules shal be brought to despaire ,

The horrour of their Conscience will not let them be at rest : but obscurely euen now wil not faile to vse often meanes of their discouery , eyther by voluntarily coming to the parties afflicted , to be scratched of them , or confessing themselues in generall , guiltie , of such and such things , and by their diligence about the distressed parties , and often enquirie concerning them , or else by their faint and sottish excuses of themselues . By such like meanes , I say , they will not obscurely detect themselues , through the guilt of their conscience , and so hasten hereby their deserued vengeance .

CHAP. VIII .

Of the diuers kindes of Witch-craft , where especially of Good and Badde Witches , and that the Good Witch is the most dangerous and powerfull .

THere are two Principall kindes of Witch-craft . Two kinds of Witch-craft .

Namely , Diuining , whereby strange things are reuealed , eyther , past , present , or to come , by the assistance of the Diuell .

Or working , which is employed in the practise and reall working of strange things or wonders .

Concerning the former of these ; my purpose is so far to speake thereof at this time , as may concerne the Discouerie of the Good Witch : who specially triumphs in this power of Diuination , and coniecturing of vnknowne and hidden things .

1 And therefore , first let vs consider , By what meanes Sathan may giue notice of vnknowne things .

2 How far hee can proceede herein . How Satan knoweth things to come , and how farre .

That Sathan can discerne ( in some measure ) things past , and such as are to come , is apparent .

1 Because he is acquainted with the prophecies of the word , By aquaintance with the Scriptures . and so stealeth out of them many secrets , concerning things to come .

2 Sathan being exquisitely skilfull in the knowledge of naturall things , By skill in Nature . as of the influence of starres , constitutions of men , the kindes , and vertues of plants , rootes , hearbs , &c. may out of this experience giue a probable guesse , at euents of things , out of the certainety of their causes .

3 The presence of Sathan and the euill Angells , By his presence in most places . in most places , and communicating their knowledge together , where-through they are acquainted with the secret consultations of Princes , may giue also furtherance to this knowledge of things to come , as hereby being able to inform their Agents hereof , who acquainting by this means , the world withall gaine this reputation , to foretell things to come .

4 Adde we hereunto , By his power in putting euill purposes into the minde . the power of Satan , in putting into mens minds , wicked councels and purposes : which he discerning to be apprehended , & resolued on , doth thereby acquaint his Proctors herewith , and so they become to foretell of the same .

5 Consider we the agility of Satans nature , wherby being able to conuay himself in a trice from place to place , By his nimblnes & agilitie . hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant , and so communicates them , to serue his turne , to his Proselites and Creatures .

6 Fspecially consider we , By diuine reuelation that Satan being Gods instrument to execute his iudgements in the world : hath therefore euen from the Lord reuealed vnto him many things ; as the place , M. Perkins time , and manner , how such things should be done : which Sathan ( being no blab ) can publish to serue his turne , so farre as shall tend to the triall of the Church , and stumbling of the vnbeleeuing world : thus he came to reueale vnto Saul his end , as being informed thereof by the Lord : who had taken his good Spirit from Saul , & left him to Sathan , and so informed Satan in the meanes to execute his wrath vpon him , 1. Sam. chapter 28. verses 20. 21.

Thus may Satan attaine to some knowledge of things to come .

If we would know how farre :

1 Surely , wee are to vnderstand , How God knoweth things to come , and how Satan that to the Lord only belongeth this absolute prerogatiue , as to know things to come certainely , &c.

2 In The nature of the things themselues , without respect to their causes and signes .

But Sathan onely knoweth them probably , and by their signes & causes .

This ground being laid , we may hence gather , that the good Witches being informed by Satan , know no further then their Tutor , that is , probably , doubtfully , and deceitfully : and therefore must needes deceiue themselues and others .

This shal appeare the rather , if we consider the meanes , whereby they attaine to this knowledge : which being no ordinance of God , to reueale secrets , nor any instinct of Nature yeelding directly such effects : it must needs follow , That the knowledge contriued there-from , proceedeth from Satans cunning , shrowding his familiaritie and intelligence vnder the rule of these creatures , that so it may not be discernd to come from him , but rather from the prediction of the Rule of Nature : as also , if it prooue doubtfull and contrary : yet Sathans credite may be saued : seeing he can post it off to the vncertainety of the Creatures , or some accident altering the former prediction .

It being most certaine , that as the knowledge of Satan of himselfe , is at the best doubtful & coniecturall in many things : so it becomes hereby much more intricate and deceitfull , when it is shrowded vnder the maske of Natures infolded varietie .

What this varietie of Nature is , appears by the ancient practise of the heathen , among whom , by these & such like means Satan raigned as the vnknowne God .

These were the Flight of Birds . Actes 17.

2 The Intrailes of beasts .

3 The obseruation of the Stars and those celestiall bodies , Esay 44.

4 Dreames , Dan. 4.

5 Lottes , Hest. 3.

Of all which we may thus conclude , That seeing 1 these were not ordained constantly to fore-tell things to come , 2 neyther haue any naturall propertie inherent in them , yeelding such knowledge , or any likelihoode thereto : neither indeed was it necessarie that men should be acquainted with what is afterward , otherwise then may concerne their Saluation : seeing the word is sufficient for this : therefore it followeth necessarily :

1 That these are but Satans cloaks to conceale his immediate and dangerous Couenants with men .

2 That by these Satan withdraws men from embracing of the word .

3 That for the contempt of the word , the Lord in iustice giues vp to be deceiued by these , 2. Thess. 2. 11. 12 so farre forth , as not only to rest in these predictions , and so by the vncertaintie thereof to bee confounded thereby : but as if so be the reason of this vncertainety , and fayling in the successe of these predictions , Note . proceeded rather from want of our obsequiousnes , and diligence in attending these predictions , then of anie reall improbability and absurdity in them : hereby Satan maketh way for his further aduancing in our hearts aboue all that is called God , by procuring vs to a more base subiection and bondage to the Lawe of the Creatures , toyling vs with a more painefull studie and inquisition into the bookes of the Creatures . And so prouoking vs to a worship of the Creature , by confidence therein , aboue the Creator blessed for euermore ; And so in the Creature to worshippe the Diuell especially :

And that ;

1 By obeying his councell , in leading vs to know , what concernes vs not .

2 By vsing his meanes , for the compassing of this knowledge .

3 And by resting still in the meanes , though yet they doe deceiue vs .

4 Embracing his intelligence , clouded vnder the vaile of naturall causes .

6 Referring the successe of things , not to the prouidence of God , but to the power of satan , ordering the same therby .

For our further information heerein , examine we in few words these kinds in particular , that so the vanitie of them , as they are vsed , in Witchcraft , may the more liuely appeare to vs .

First , Diuination by slight of Birds condemned . concerning the flight of Birds , and the noise they make in the same ; this , as it is plainely condemned in Deut. 18. 10. & 11. so is there great reason hereof , seeing by no ordinance of God , or secret of Nature , the flying high or lowe , on the right hand , or on the left , the diuersitie of noise &c. can prognosticate of things to come .

As for the entrailes of beasts , Ezech. Diuination by entrals of beasts wicked . 21. 11. whereby Nehuchadnezzar is resolued in a doubtfull case , whether to attempt first ; eyther the Iewes , or Amonites : this also is a plaine colour of Satans deceit , coniecturing hereby , because neither by vertue of Creatures , nor by any speciall ordinance of God afterward , haue these Inwards of the Creatures any such power conferred into them , to fore-tell things to come . Indeed , there is some prediction naturally arising out of obseruation of the seasons & alterations of weather , Mat. 16. 2. 3. accruing to the Phisition , Mariner , & Husbandman . And this according to that order , God hath set in nature , from the beginning : but this is only probable , as to guesse of faire or foule wether . Which , though they allow some predictions by these Creatures , yet are they no warrant for others , that are not ordained of God thereto .

And therefore , Predictions by what creatures vnlawfull . whereas it is ordinarie to diuine of future things , by some such like , as by finding a peece of iron , signifying good lucke , but if siluer be found , then it is euill ; to haue a Hare crosse the way ; to haue the salt fall towards him &c. these hauing no such vertue from Nature and diuine ordination , it must needs follow , that they are diabolical , or at least superstitious , & no way warrantable . Concerning diuination by Stars , the matter seemes more difficult .

For although the word seemeth to condemne the same , Diuination by Starres vnlawfull Reason . Deut. 18. 10. 11. according to the iudgement of the best Diuines , who though they differ about the Notation of the word , yet they agree all in this , Esay 47. 13 14. that diuination by Stars is directly forbidden : Dan. 2. 2. And the Scriptures also in allotting the same Punishment to the starre-gazer , as to the Magician , doe confirme the same . Yet hath this skill gained great authoritie and account in the world , and doth much deceiue the followers thereof : And that for these respects .

First , Obiect. 1. because the Starres are causes of many things heere below , and therefore it may seeme lawful to conclude and coniecture from such causes .

And surely if they were particular causes of these lower things , Answ. I see not but wee might coniecture some what in particular from them : If these Starres had power to communicate the knowledge thereof in particular vnto vs , Or if it were needfull that wee should know such particular euents , Or there were no other meanes to communicate what is necessarie vnto vs : Reasons Why. But Seeing 1. the Starres are onely generall causes of things in the world , and that not certaine and infallible , but variable and subordinate , to the will of the Creator , who can for his Churches good , alter their particular effects . 2. Seeing they are no ordinance of God to reueale such things vnto vs , as hauing no vertue from their generall influence to dispose and determine of particulars . 3. Seeing it is is not needfull wee should know of such particulars , any otherwise then the Word doth supply : And if this bee sufficient what neede wee other ? It must needs follow that these predictions are vnlawfull . 4. As reiected of the Lord , and therefore proceeding from the deuill . 5. As presuming to fore-tell particular euents of things , which onely belong vnto the all-seeing and most wise God .

2 If it be alleaged , Obiect. 2. that What is fore-told by Astrologie , vsually fals out true , and therefore why may we not be informed hence ?

We answer , Answ. 1. That though it fell out true , yet were we not to enquire from hence , seeing the Word forbiddeth the vse of such meanes .

2 That things fal out true in particular proceeds not from the necessary influence of the heauenvly bodies , but from the cunning of that infernall spirit , who supplieth by his knowledge , what is vncertain in that Art , Insinuating himselfe into the minde of the Stargazer , Note . being now puffed vp with his knowledge , and desiring successe therein , to satisfie his pride , what art cannot make good , he yet desireth may be accomplished . And so is giuen vp to Satan in a iust punishment of this his presumption , to be lessoned by him in such further Euents : and yet most fearfully to be deceiued by him to , as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge .

For not to deny that , which the euidence of things doth auouch in this case :

True it is , Astronomy how far lawfull that the Sunne and the Moone were created for signes , Genesis 1. 14. and so , so farre as they are ordained for signes , namely , to distinguish Times and Seasons , as Sommer , Winter , Spring . &c. Alterations of weathers in generall , they are to be obserued of vs : but , that hence we may gather any demonstration for the knowledge of particulars , to fall out in the world : seeing their grounds are vncertain , and the meere fictions of mans braine , exalting himselfe heerein in his Pride and Curiositie , aboue all that is called God . It must needes follow , that this is but a cloake of Sathans forgerie , and not any Art allowable from the Lord .

That thé grounds are vncertaine and most deceitfull , Grounds vncertain . is apparent .

1 First , Reason . Because the Rules of this Art haue no Foundation in Experience : Seeing both the position of the heauens , and the course of the Starres is mutable , and therefore can be no Rule of certayne and immutable grounds ( such as the Principles of Art must be . )

2 And secondly , there can be no certaine Rules giuen of those things , which are not knowne : Now , who knoweth the particular estate of all the Starres ? or if he know them , is there any yet able to discerne the particular vertues of them , seeing there influences in the Aire , and vpon the earth , are confused and vncertaine ?

3 But the speciall Reason of the vnlawfulnesse of this Art , is because it requireth confidence in the same , Note . nay in the Author therof ; They must beleeue he can resolue them : otherwise if he come doubting of his abilitie , or in way of tempting him , he cannot helpe him . Now in common vnderstanding if the Diuiner bring the thing to passe , here must needs be more then Art ; For he that is Maister of a lawfull Art , can worke by his Rules , whether a man beleeue he can or no : And therefore it necessarily followeth , that this Art is Diabolicall , as requiring that seruice which is due onely to God ; and so thereby entending the bondage of the soule , as is apparant by the Rules and Confessions of the Chaldeans themselues .

If here it shall be questioned how Obiect. 3. Moses and Daniel can then be said to haue skill in all the wisedome of Egyptians and Chaldeans , Act. 7. 22. Dan. 1. 17

The Answere is plaine , Answ. either they might haue skill so far as was lawfull , or though they vnderstood the mysterie of these deuillish Arts , yet it was not to practise , but rather to condemne the same , and so to dehort from the studie thereof .

Well , let this lesson Students , Vse to Students . that they be not bewitched with the glory & skil which this Art pretendeth .

Let it aduice vs not to run to Figerflingers , To all Christians to recouer things lost .

Let it admonish vs that it is deuillish to obserue the Signe for letting of bloud , To Physisitians and Chirurgeons : no Zodiack nor Signes . whose ground is meere superstitious and diabolicall , seeing the ground is a meere Figment , namely ; that there is a Zodiacke and twelue Signes therein , Letting of bloud by obseruation of the Signe condemned . being a deuice of Poetrie and vaine Philosophie , nature yeelding no such Ramme , or Bull. &c. as they foolishly imagine .

And the Deuice confounds it selfe , as is plaine by the absurd relation and proportion betweene the Rule and the thing ruled , as that the Moone should rule in the cold and moist parts , when shee is in hot and dry Signes , whereas rather when it is in hot Signes , it should rule the hot parts and so contrarie .

So that now the Learned Physition hath disclaimed this Bug-beare , and therefore if it preuaile , it rather proceeds from our strong imagination , and Gods diuine Iustice , in punishing our infidelitie , then from any power in that Poeticall Fiction .

4 Let this also reforme in vs That superstitious obseruation of daies and times , Obseruation of daies and times condemned . as if some were luckie and successefull , others euill and vnluckie .

Wherein if the successe answere our conceipt , it proceedeth not from the Order in Nature , or Rules of Art , but from Diabolicall confidence , and Diuine Iustice , giuing vp to be deceiued with our owne counsels , and so by degrees , to grow further in league and bondage vnto Satan .

Now concerning prediction by dreames , Obseruation of dreames , how lawfull and vnlawfull . though it must needes bee granted that this was one of Gods Ordinances to reueale his will vnto his seruants , as Numb. 13. 6. Iob. 33. 15. Math. 1. 20. 2. 13. 19. Gen. 37. 7. 9. & 41. 25. Dan. 9. &c Yet hath Satan cunningly imitated God euen in this point also , to deceiue his Proselites by Dreames and Visions , and so thereby to enable them to fore-tell things to come ; as appeareth , Deut. 13. 3. Ier. 23. 25.

The Maistery will bee how wee shall discerne and distinguish betweene these Dreames : How to discerne betweene Diuine & Diabolical Dreames . To this end

Let vs take notice that as there are Three sorts of dreames :

1 Such as prooeed immediately from the Lord , as those before , 3 kind of dreames . and therefore called Diuine . 1 Diuine .

2 Naturall dreames , 2 Natural . proceeding from naturall causes : 1. As thoughts of the minde : 2. Affections of the heart ; 3. Or constitution of the bodie , according to which sutably seuerall dreames do follow : 1 From Complexion . To Cholericke persons dreames of Warres , to Phelegmaticke of Waters , Fearefull dreames to Melancholicke persons , &c.

2 And so also by these Dreames may we coniecture of the sinnes of the heart : From condition of sinne . because what we conceiue or practise in the day , will be corruptly dreamed of in the night , to make vs more inexcusable .

3 Diuellish Dreames framed in the braine by Satan ; Diabolicall . answerable to our desires , as appeareth not onely by the practise of the Gentiles , who receiued their answers by Dreames , but also by the practise of Heretikes , as the Maniches , Anabaptists , Familists , &c. who haue beene confirmed in their diuellish errours , by Reuelations and Dreames .

Thus , as heereby it is apparant , there are diuers kindes of Dreames : so may wee also for our Instruction , obserue many liuely differences betweene Diuine and Satanicall Dreames . As ,

First , diuine Dreames concerne Generall and Necessarie things to bee knowne , as the comming of Christ , Reuealing of Antichrist , &c. but those from Sathan , are either of curious , or triuiall and vaine matters , eyther not fit , or worthie to be knowne .

If it shall be said , How the Sybilles spake of Christ . That the Sybills Satans prophets spake of these things : the answere is ,

1 That so farre as they spake of them , they had their information from Satan , who being acquainted with the prophecies , Diffrence betweene Diuine & Diabolicall prophecies of Christ . did informe his disciples accordingly :

2 Yet so , as that neyther could he acquaint them with any distinct or cleare knowledge thereof : but rather onely in a confused and darke manner , whereby they might rather stumble , then informe others to beleeue the same , neyther did his prophets loue and affect the things that were reuealed , but rather were constrained to publish so much , Note . as might make the times inexcusable , and so had no power to benefit others thereby .

But in Diuine Dreames the case is cleane contrarie , for in this place heere is vouchsafed vnto vs , both a verie cleare and manifest reuelation of such things as concerne the good of the Church .

2 The minde of Gods seruants are affected and subdued to beleeue the same .

3 And they are enabled to communicate so farre vnto others , as that so many as are ordained to saluation shall giue credit and obedience therevnto : Act. 13. And the rather ,

Because these Diuine Dreames are not onely agreeable vnto the blessed Word , and so safely to bee beleeued , whereas Satanicall Dreames , as they are diuerse , or contrary to the Word , so they labour especially to withdraw from obedience therevnto .

4 But especially , whereas the end of Satans Enthusiasmes is to set vp Idolatry , and nourish all Atheisme and securitie , Deu. 13. On the contrarie , Diuine Dreames aime onely at the True worship of God , and further the doctrine and obedience of the Gospell .

5 And heere wee are wisely also to distinguish of the Times , For seeing now we haue the Gospell sufficient to reueale the will of God , No diuine dreames now to be expected . therefore we are not in these daies to build vpon Dreames ; 2. Tim. 3. 17. so that howsoeuer they were ordinary before and vnder the Law , yet now if any shall rest herein , and expect resolution heereby , wee are to conclude that it is rather a Satanicall illusion then any warning from the Lord , and therefore at no hand to be heeded of vs .

As touching Diuination by Lots , Examination of diuination by Lots . heerein also wee had need to bee informed , the rather because this Delusion is common and preuailing with the ignorant sort , to abuse the same to wicked ends , and so therein to offer sacrifice to the deuill : And therefore ,

Though there may bee some lawfull vse heereof , Ciuill Lots lawfull . as in Ciuill Occasions , to

Diuide Lands , discide controuersies in a case of importance and necssity , Iosh. 14. 2. Acts 1. 26. &c. so the Name of God bee called vpon , and his prouidence attended , and obeyed in the successe thereof . Sporting Lots vnlawfull . Yet neither are wee allowed to vse Lots in iest , in triuiall and vnnecessarie meanes , as to set vp Banqrouts , to further Plantations , &c. by raysing summes of money thereby , seeing this may bee obtained by other meanes ; Much lesse in Gaming , to sport our selues hereby .

Especially wee are heere to beware of such Lottery as tends to resolue doubtfull things , Diuining Lots vnlawfull . or fore-know things to come , either by opening a Booke , casting a Die , to declare good or bad successe ; seeing this both implies a secret beleefe , that such a feat can do it , and so is a worshipping of the deuill , &c. seeing by no secret propertie to that meanes such things are effected , it must needes follow that it is but Satans colour , to hide his familiarity with the wicked .

Hitherto of Diuination by true creatures . And doth not Satan also deceiue by forged meanes ?

Yea certainely , as first by answering in the shape of a dead man . Of Satans deceit by answering in the shape of a dead man 1. Sam. 28. Example hereof wee haue in that answere vnto Saul , where Satan deludes the King with the appearance of Samuels person , when indeed it was onely the cunning of Satan , resembling and counterfeiting the same : As is manifest ; First

Because the Lord had denyed to answere Saul by ordinarie lawfull meanes , That the apparition vnto Saul was Diabolicall , & not reall Samuel . and therefore would not endure to haue Samuel raysed vp to answere him extraordinarily : Luke 16.

2 The Bodies and soules of the Saints departed are in the hands of God resting from their labours , Reu. 14. 12. and therefore Satan could not haue power to fetch the soule from heauen , though he might preuaile to raise the bodie from the earth , which yet I see no reason for , seeing the body also must rest ; at least from Satans power ? And would Samuel , think you , suffer Saul to adore him ? Surely it is the deuill that seekes honour and homage from men , as for the Saints , they striue to giue all power and honor vnto God , Act. 10. Reu. 22. 8. 9. Adde heerevnto that true Samuel would haue reproued Saul for running to Witches , hee would haue exhorted him to repentance .

1 And therefore , Answ. to obiections though the Word call him Samuel , yet this was according to that , which seemed to delude Saul .

2 And though Saul might bee told by the Appearance what should befall him , yet might this bee done by Satan , as being either acquainted by the Lord with his purpose heerein , or coniecturing by Sauls case what was like to come to him for his disobedience to God .

As for that which the Church of Rome doates concerning the walking of dead men , Confutation of walking spirits . howsoeuer the Lord gaue power vnto his Prophets to raise the dead , yet neither had this Witch any such power , neither was the case necessarie why it should be at this time , neither needed Satan to vse this meanes , seeing he might doe the feat , as well by himselfe counterfeting the shape and person of Samuel : Neither may extraordinarie and miraculous working , vpon speciall occasion , bee traduced to warrant the ordinarie walking of persons after their deaths , whose soules , the Holy Ghost witnesseth to bee at rest , and can their bodies walke without their soules ?

Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation , Note when Miracles vsed . wee finde in the Word this power of raysing from the dead to haue bene exercised profitably ; and therefore seeing now there was no such cause for this miraculous worke , it followeth to bee the delusion of Satan , and not the finger of God .

But here me thinkes I heere some reply that if this were but a collusion of Satan blinding and deceiuing Saul , Obiect . why might he not also deeceiue the Witch , as pretending to bee raysed vp by her , that she had power of him , when it might bee but some iugling trick to bleare her eyes ; she raised vp no deuill in Samuels likenesse , but rather was meerely deluded with a conceit heereof .

Surely , Answ. howsoeuer the Patrones of Witch-craft would gladly thus conclude to condemne the truth of the Word , that there are Witches , which worke by Familiar spirits ; yet doth the circumstance of the Historie plainely confound them : Howsoeuer they also imply further , that the Witch might suborne some man or woman in the likenesse of Samuel to giue this answere : seeing no meere humane vnderstanding could attaine to that knowledge , And therefore it necessarily followeth , that the Witch , by vertue of the couenant with Satan , raised him vp ; He by his power and skill counterfeited Samuel at an ynch , by his experience and office was able to acquaint him with Gods wil , and so as an instrument of Diuine vengeance to hasten him to his destruction .

And as Satan thus foretells things by meanes , Of Satans fore telling without means By possession . eyther true or counterfeit : so doth hee also Diuine without meanes , either possessing those that are his oracles , Acts the sixteene chapter and sixteene verse : or inspiring them by outward obsession with his will and councells , Obsession whereby they become counterfeit prophets , and reuealers of things to come ; such as were the Sybills , &c.

Of all which wee are to make this vse : Vses hereof . 1 As to iudge wisely of the power and manifold cunning of Sathan , 2 So to consider of the preciousnesse of the soule , for which Satan takes such paines , becomes such a drudge , &c. and to preuent the Diuell by our care and diligence , not so much for the bodie and the meate that perisheth , but for the poore soule , that it may be saued euerlastingly .

3 Lastly , seeing Sathan by these Inspirations and Exorcismes deceiueth the simple and vnstable soules , causing them to beleeue that such trances and inspirations are from God ; Difference betweene diabolicall Trances & the gift of Prophecie . therefore learne we to distinguish betweene Diabolicall Reuelations , and the true gift of Prophecie , which God in Trances reuealeth vnto his seruants .

As first , Diuine Trances may bee where the soule for a time is seuered from the bodie , 2. Cor. 12. 2. But in these Diabolicall though the senses may bee bound , or benummed for a time , yet the soule is neuer seuered from the body , because this is a worke miraculous to take the soule out of the body , and revnite it again .

2 In Diuine Trances the poures and faculties of soule and bodie though their operations cease for a time , yet remaine sound and perfect ; but in Satanicall Extasies , the parties being cast into phrensies and madnesse , the very faculties of nature are empaired , and and so distempercd as that they seldome recouer the right vse againe : At the best , they cary some skarre of Satan to their graues ; whereas the Saints receiue a further measure of Illumination , and encrease of grace in all their powers and faculties :

3 Diuine trances do alwayes tend to the good of the Church , confirmation of the Gospel , and aduauncement of Pietie , Acts 10. 11. those of Sathan to the contrary .

And thus farre of Witch-craft by Diuination .

CHAP. IX .

Of Witch-craft consisting in Operation .

COnsider we now of Witch-craft in operation : which really worketh strange things .

This is done , Of enchantment , and it vnlawfulnesse , I proued by the effects . first , by Enchantment ; namely , when by some Charme wonderous workes are wrought .

Which is not onely expresly forbidden , Deuter. chapter 18. verse 11. but is also manifest by the things wrought hereby . As , 1 Raising of Stormts . 2 Poysoning of the aire . 3 Blasting of Corne . 4 Killing of Cattell . 5 Breeding strange torments in the bodies of men . 6 Casting out of Diuells , &c.

All which , and such like , workes belonging to the diuine power , & iustice , If therefore they shall be imitated , or in any measure effected , by the creature ; It is a plaine vsurpation of the diuine office , and a flat peruersion & disgracing of the diuine Prouidence , as being accomplished by indirect meanes .

Now , Note . that these , and such , are the effects of Witch-craft ,

It is not onely apparant by the Confession of Witches themselues : but further cleared by the testimonie of the word ; 2 By the word . who ascribeth this power vnto the Charmer , Eccles. 10. 11. where the Originall yeelds thus : If the Serpent bite before he be charmed , what profite hath the maister of the tongue thereby , that is the Charmer ? signifying therein , that if the Charmer come in time , he might preuent by his charme , the Serpents stinging .

And what else ( I pray you ) doth Balaams words implie , when being crossed by the power and mercie of God , hee is forced to confesse , that ther is no sercery against Iacob , nor sooth saying against Israel : Doeth hee not therein acknowledge , Nu. 23. 13. That whereas hee was hired by King Balaac by some charme to hurt Gods People , ( as being by Trade no better then a Coniurer , though in the reputation of the ignorant and superstitious people hee was esteemed a Prophet ) his Charmes could not preuaile , the Lord disappointed him .

And surely , 3 By the nature of a Charme . if wee should consider the nature of a Charme , it will euidently appeare , that it is but a colourable and counterfeit meanes , vnder which Sathan shrowdeth his power and malice to diuine withall , and so to destroy both bodie and soule .

Seeing a Charme is no other then a spell consisting of strange words , A charme , what . wherin is pretended some secret efficacie , to bring forth some extraordinarie worke . It necessarily followeth , 1 that by the very nature of the words , and 2 qualitie of the parties that vse them , they are no-better then Sathans cloaks to conuey his mischiefes more closely , for the endangering of the soule .

The words are either barbarous & vnknowne , Words of charmes , either obscure & barbarous as were such , which in times of Ignorance and Infidelitie were vsed . And that these could work no such effect , it appeareth :

1 because this was no ordinance of God to this end , as hauing neither any power thereto by right of creation , or by any new institution , and gift from God : That they haue no power by vertue of creation , it is manifest , 1 because words are but sounds , and so passe into the aire , without any further effect .

2 If they had power to hurt , or do good , it must needes be by some contiguitie and presence with the thing it works vpon ; & therfore seeing these words are spoken concerning parties and things assent , and farre distant , and therefore they haue no power , as is pretended .

And if some words should be effectuall of themselues : why then not all words of all sorts , tending to blessing or cursing : but this is presumed , that onely words proceeding from such cunning men and women , are auaileable ; and therfore it is not the words themselues , but some other secret Magicall compact with such persons that effect the same .

If it be replyed , Obiect . that these wordes haue signification , Answ. and happily be vnderstood of the parties that vse them reciprocally : Or blasphemous knowne charmes . Yet seeing they haue in themselues no further vse then for what they signifie , and though they be vnderstoode , as the charmes are now , as being of knowne names , and yet still can they not of themselues further auayle , then to the Ends they were appoynted . And therefore it followeth , that they are no better then Signes and Watch-wordes to Satan to worke his wonders by .

For though the name of the Trinitie and Sacrament , serue to that end they were appoynted , namely , to norish the soule : yet to effect wonders by these , seeing it is contrary to their Institution , &c. that blessing of God especially accompanying them , it foloweth , that when they are abused to other ends , as in charmes . &c. they are the diuells sacraments , to effect his trickes , by vertue of the compact betweene the witch and him : whereby he seemes to be bound and compelled to serue hir turn , the rather hereby to colour the wickednesse , as if now it were done by the power of God , resembled in these words , and not by the illusion & cunning of Satan .

As for the power of Imagination in this case , Imagination reiected . which is pretended to be the occasion of those strange effects ; surely , though it cannot be denyed , but that our imagination may hurt our selues : yet that the imagination of the Witch should hurt others , or that these words poceeding from her conceit , should so preuaile on the bodies and minds of such as are afarre off , it is contrary to reason , & common sense .

And therefore , Infectious lookes disclaimed . though it be conceited , that the Witch by her lookes may effect these things : or hauing some poysonous qualitie in them , to infect the ayre ; so the bodies of men , though this be a meere dotage , fitter for such bedlams , then to be corrected by any sound Iudgement : yet , how can this hurt those which are absent ?

Neither wil it further this dotage , Obiection of Iacobs sheepe answered . that either Iacobs sheep , by looking vpon the roddes speckled and partie-coloured , brought forth the like : seeing this was an especiall worke of God , to blesse Iacob , not any inherent vertue in the rods , or the eies of the sheep , bicause heere was som likelihood in nature hereto .

Much lesse shal that preuaile , 2 Obiection of the Basiliske and Wolfe answered . that the Basiliske kills with her sight ; and the woolfe taketh away the voice of such as he sodainely meeteth withall , seeing , as there is no ground of experience concerning these things , but onelie a common receiued errour : so ; if any such thing be , it may proceede from some force in Nature incident to those creatures , as the Basiliske being a poysonous substance , may infect the ayre , and so take away life , or else from some sodaine astonishment in such as vnexpectedly meete with them , causing strange alteration in the minde by feare and so effecting such stange things .

But they alledge further , Obiect . 3. Answ. if Enchanters can stay by their Charmes the stinging of Serpents , then certainely there is some force in these words .

Vnto which we answer , That the power proceedeth not from any vertue in the wordes , but by the presence of Satan through compact with the Charmer , as the word is plaine , ioyned sometimes very cunningly with the diuell , seeing no other , although he vse the same words , can effect the like things .

If it be said , Obiect . 4. Of the parties . this is , bicause he hath not the same faith : this discouers the roote of bitternesse , and argueth them plainely to be Diabolicall : as being both the bond of the Couenant , wherby Satan is tied to the Witch : he doth all on this condition , that hee is acknowledged as her god , shee must trust in him , resigne vp her selfe wholy to his pleasure .

As also by this bond , the Witch tieth her Proselites to her dispose : shee can doe nothing for them , vnlesse they beleeue in her , and so she enthralleth their soules , while she pretends good to their bodies .

This will yet appeare more euident , if we consider the qualitie of the best and most colourable charmes , that are vsed to this end : Namely , wordes of holy Scripture : Of Scripture char. which seeing they haue their vertue not from him that vttereth them , much lesse from the power of the words in themselues , but from the alone efficacie of the Spirite of God , annexed by GODS promise heereunto , when the word is vsed as his ordinance : seeing therefore this is no ordinance of God to such ends , & therefore can not proceede from the operation of the good spirit of God : it followes necessarily , that it is the power of satan , shrouded vnder these formes of speech , especially , seeing it is not vsed to the conuersion of sinners , which is the right end ; but to wicked or vnnecessarie purposes , as raysing of diuells , killing of creatures , infecting of the aire , &c.

And seeing the word is onely effectuall , Word how effectual . not by reason of the sound , er letter thereof , but when it is 1 conceiued in the minde , Hebr. 4. 2 2 receiued with reuerence , 3 treasured in the memorie , 4 and mingled with faith in the heart : seeing it is muttered in these charmes ; 1 without vnderstanding , as being in an vnknowne tongue , 2 without faith , and 3 to wicked purposes .

It must needes be some Satanicall colour to conceale desperat wickednes . And so , Note . though it be not abused of all so far forth , that it may include them within the compasse of such charmes , which haue entred into this certayne league with Sathan : yet seeing for want of conscionable vnderstanding , Word comonly made a charme . and obedience thereunto , it is made no better then a charme to the common sort : therefore , as herein they bewray themselues in generall to be yet held vnder Satans bondage , so are they heereby both subiect the rather to the power of witch craft , not onelie to be obnoxious to the hurts thereof , in their bodies & goods , &c. but especially to be ensnared with the miserie thereof , vpon anie occasion to become nouices & factors in this diuellish trade : it being iust with the glorious Lord , to giue vp such as will not obey the truth , to the efficacie and depth of these strong delusions , not only to be deceiued themselues , but to become Sathans chiefe Schoolmaisters to deceiue others .

The like may be concluded of such other means whereby Witches vse to performe their Charmes .

As making of Characters , Characters , Images , &c. condemned . Rome . Images , and Signes in Wax , or Clay , & framing of Circles , vsing of Amulets , Exorcismes ; an ordinarie Practize of the Apostata Church , coniuring thereby their Creame , Salt , Spittle , holy Water , Oyle , Palmes , &c. vsing of the Name of Iesus with such often repetitions and Crosses annexed . All which , & such like , being no secret operation of Nature , nor ordinance of God to such ends : What other can they be , but the Visors of Satan , whereby hee maskes it more securely , and dangerously in his Magicall practises , as heereby bearing the simple people in hand , that Christ is a Coniurer , that he is bound by those from doing hurt , to do good &c. And shall we thinke that crossing of the body , is of any other stamp : surely it is of all other a most dangerous charme , by how much it caries a shew of loue and deuotion .

So may wee iudge of scratching of the Witch , Scratching vnto which if the Diuell seeme to stoope , that the bodie is eased , it is to seize more deeply on the soule , by withdrawing it from the right meanes , and resting it securely in these diuelish charmes .

Which , as it may seeme to admonish vs from the vse of them , Vse , to decline these meanes . so it may prouoke such to repentance , hauing done these of ignorance , not contenting themselues with this excuse , that they meant no hurt , they conceiued the persons to bee honest of whom they sought helpe , &c. Seeing because they had no certaine warrant , therefore good meaning without faith , is sinne before God , Rom. 14. nay while they meane well , they trust in these things , and so doe robbe God of his glorie , and themselues , asmuch as lyeth in them , of their saluation .

Neither is there the like reason betweene Physicke and these meanes : Obiect . That is ordained of God , Answ. This , That we relie vpon Paysicke : therefore why not on these charmes ? condemned of him ; and therefore though we are ignorant of the Physitions Receipt , yet we are to relye vpon his skill , and commend the successe to God : whereas wee may not vse these charmes being ignorant of of the vertue of them , seeing there can no blessing follow where God leads not ; where confidence is put in the meanes to thrust out God .

As for the Case of necessitie which is heere pretended ; wee can haue helpe no where else ; The Physitian will not meddle , the Paine is intolerable , the case desperate , and God is mercifull though we do amisse , yet may wee not seeke ease ; surely , The Lord will not bee mercifull to presumptuous sinners , If hee purpose to try thy faith and patience in the enduring of the extremitie ; if hee entend heereby to fit thee for himselfe , and to ease thee of thy sinnes , and this miserable world , Is it not good wayting his leasure to prepare thy selfe vnto him ? Insteed of going to the Wise-man , is it not now time to make vp thy accounts , to make thy peace with him ? Certainely , when all lawfull meanes faile , what doth this argue but that either this is a signe of the end of thy daies ; Note . or that the Lord will helpe thee by his immediate hand ? And therefore either way thou must now cast thy selfe vpon him . If the Lord cannot helpe thee , much lesse shall the deuill : and the Lord will helpe thee , as shall bee best for his glorie , and thy good : and therefore in all thy waies acknowledge him , Prouerb 3. And though hee should kill thee , yet trust thou in him , Iob. 13. 15. Hee shall bee vnto thee both in life and death aduantage : Phil. 1.

Hitherto of that part of operatiue Witch-craft which is performed by charmes . Besides this there is another worke of Sorcerie , Of sorcerie by lugling , it properties . vsually practised by Satans instruments , which is commonly called Iugling ; When strange Feats are performed , not by reall charmes , but onely by deluding of the eye , and some extraordinarie sleight : Not that any such thing is effected in Truth , but onely in Appearance , to the deceiued iudgement , being peruerted by such delusions as the eye falsely apprehends .

Now the Eye may be deluded . Eye how deluded .

First , by corrupting the humour of the eye , being the next instrument of sight .

2 By Altring the Aire whereby the obiect is conueyed to the eye .

3 By changing the obiect which is discerned .

That there may be such delusion , not onely the Holy Ghost witnesseth of the Galatians and others , Gal. 3. 12 who were then bewitched , and made beleeue that they saw that , which indeed they saw not ; but experience doth daily make it manifest .

Concerning the sleight done aboue the course of Nature : That Iuggling is sorcery . As this maketh this Trade to be plaine Sorcery ; because it exceeds Natures compas , so it necessarily followeth that some skill of Satan is concurring heerein , As being by compact with the Iugler to colour and further him herein ; either by corrupting the humour of the eye , or colouring the aire , &c. which are things possible for Satan to do . That iuggling is not by opticke skill . For howsoeuer some strange things may bee done by bodily sleights and by Opticke Arts , yet these are kept within the compasse of nature : But the Iuggler vndertakes things impossible and contrarie to Nature , as to transforme one creature into an other , or else , to create and offer things that are not , and so seemeth to arrogate diuine power , in such workes of Creation , and therefore must needes delude onlie the eye with the appearance of such things , seeing he cannot possibly do the things indeed .

Such were the wonders wrought by the Egyptian Enchanters , in imitation of Moses , Egyptian Enchanters onely deluded the eye . when they turned the Rodde into a Serpent , and waters into bloud : which , that it was a plaine delusion of the eye , by Sathans forgerie , is manifest , because they could not be any reall creatures : seeing the Lord did not make them , and the diuell could not , the workes of ordinarie Creation ceasing , and no speciall reason now to be giuen , whie myraculously anie such Creation should be renued by those seruants of Pharaoh : but rather plaine reason for the contrarie , seeing this they did , tended to the disgrace of Gods worke , by his seruants Moses and Aaron , and therefore though they could haue done such a worke , yet the Lord at this time would not haue endured it at their hands .

But it is most apparant that Satan can doe no such thing , seeing the effecting of the like belongs onely to God , Ioh. 2. And the Word is plaine , that this their fained miracle was done by Sorcery , Exod. 7. 11. 22. & 8. 7. And therefore that the Lord should do them against himselfe , it is altogether absurd and blasphemous to grant : And the circumstances doe plainely euince that they were not naturall frogs , by such differences as are manifest betweeue them , and those that Moses created by the finger of God .

As 1. That the Frogges created by Moses caused great stincke by the corruption that they bred , being gathered on heapes , whereas there is no such ascribed to the Frogges of the Enchanters .

And ▪ so the bloud which Moses brought forth , killed the fish , and stancke so that the Egiptians could not drink thereof ; no such effect appearing from the Magitians Transmutation .

And is it likely that they which could haue created these frogges , could not also haue destroyed the lice ? Could not haue preserued themselues from those fearefull plagues ? Exod. 8. 18. Nay they confesse that they were not able to bring forth lice by their enchantment , much lesse destroy them .

And seeing that Moses serpents deuoured them , and yet retained their former quality , it necessarily followeth that they were no true serpents , the rather because vsually one creature doth not deuoure another of the same kind .

And surely why could they not as well haue remoued such as Moses made , as well as they had power to make the same ?

CHAP. X.

Of the Subiect of Witch-craft .

NOw let vs come to the maine Subiect and Occasion of this Treatise :

Namely , to consider of the Practiser of this Mystery , to wit , the witch , whether man or woman .

And heere , first consider wee the Generall Notion or Description of a Witch .

Secondly , wee will resolue these points , 1 Whether men as well as women , may not bee Practitioners in this Art :

And yet , Why more women then men are engaged therein .

Thirdly , we will lay downe the diuers kindes of these Witches : namely , 1 The Bad Witch , which is the Hurter .

2 The Good Witch , as they are termed , because they doe seeme to helpe .

Where it shall bee resolued . 1 Why Satan vseth these seuerall instruments for these contrarie ends . 2 Whether the good Witch cannot hurt , or the bad Witch helpe . 3 What places are especially infested with Witches .
SECTIO . I.

AS touching the Generall Description of a Witch

It may be thus .

A Witch is a Magitian , who , either by open or secret league , wittingly and willingly , consenteth to vse the aide of the deuill in working of Wonders .

A Magitian , I say , to signifie that that she professeth and practiseth this Art , Actes 8. 9. For that is the generall name to all such as practise these vnlawfull Arts.

2 I adde , that consents to vse the helpe of the deuill , either by or secret league wittingly and willingly , which is the very proper passion , or certaine meanes to make her a Witch .

Excluding heerein ,

First , Heere are excluded , 1 Lunatickes . such as be tainted with phrensie or weakenesse of braine , and so are thereby deluded by the Deuill :

Because howsoeuer Satan may worke vpon and by these , yet they neuer giue Reall and Willing consent vnto him .

2 Such as are Demoniackes , 2 Demoniackes . Two sorts of them . Actes 16. possessed by him , whereof though some are properly Witches , as consenting to him , and so he possessing them out of them speaketh , by them working strange things : yet others though they bee possessed , yet they consent not thereto , they in their spirits striue against him : and so Satan doth in them , and by them , strange things ; as speaking strange Languages , doing things of extraordinarie strength , &c. which by the mercie of GOD though they afflict the bodie , yet they may tend to the saluation of the soule .

3 By this circumstance are excluded those That of blind zeale , 3 Superstitious persons . and Ignorant superstition vse such charmes to bring things to passe , either thinking they haue vertue in them thereto , or else not knowing the deepenesse of Satan heerein : who though they defie the deuill , Note . as they say , and indeed are not yet brought to this league , yet doe they sinne grieuously heerein , and vnlesse they repent , may iustly prouoke the Lord to giue them vp to this or the like , desperate and reprobate sense .

A third thing in this description , is the End of this Trade , namely , To worke Wonders .

It being the Pride of Satan to aduance himselfe heereby as God , in the children of disobedience , and by these manifold trickes and glorious shewes , to detaine the miserable people in vile Ignorance and Idolatrie , and to hinder them from embracing the glorious Gospell of Iesus Christ ; practising to this end , by his instruments , sometimes true , as by Diuinations and Charmes , and otherwise fayned workes , as by Iugling , to puffe them vp also with a vaine conceipt of Diuine Power , thereby to secure them of their imaginarie happinesse , and so to draw them more securely to eternall vengeance , by enabling them heereby to execute their seuerall lusts with greedinesse , and vsing them as dangerous instruments to deceiue others .

Such were Balaam , the Inchanters of Egypt , the Witch of Endor Simon Magus , Bariesus , Elimas the Sorcerer , the Pythonysse at Phillipi , &c. Actes the sixteenth , Numb ▪ the twenty two , Actes the eighth .

By which description and examples , the first Question is resolued , namely , that men , as well as women , may be subiect to this Trade ; seeing as both are subiect to the State of damnation , so both are liable to Satans snares , who hath seuerall trickes and colours , in this Mysterie of iniquitie , to bait each according to their seuerall abilities and vses in the world , thereby the rather to fetch them ouer to this detestable Art .

For whereas man by Ordination is fitter to command , How Satan baitesmen and women diuersly to this Trade . and the woman to obey , therefore hath the God of this world , for ambitious and aspiring men so sutable a point in this Trade , as to lead him thereto , with pretence of Soueraignety , Note . that he shall command the deuill , in a more secure and solemne manner , colouring the same by those manifold delusions , of Circles , Characters , &c. to this end , as are vsually practised in that high skill of coniuration . By the which ceremonies and solemnities as Satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill ; so doth he thereby more deepely cozen him , as fetching him of more roundly heereby to the entended bargaine , euen to subiect his soule in hope of this power .

To this end we may obserue , that though the maine end bee one , in these Diabolicall Arts , euen to enthrall the soule in perpetuall bondage , yet hath Satan diuers meanes to attaine these ends , both answerable to the seuerall conditions of the world , and particular estates and qualities of men : According to which diuersitie , this Art , though it bee one in effect , yet hath it obtained diuers names , and sundry respects .

Concerning the Times , as they haue obtained more or lesse light of the knowledge of God , so hath Satan fitted himselfe in his policies accordingly . When , and where , there hath beene none , Note Satans Policie in suiting variety of times with seuerall baites . or lesse reuelation of the Gospell , there hath Satans appearances and workings beene more carnall and preceptible to common sense , his suggestions and deuices more grosse and palpable , his attempts more open and naturall , his worship more terrible to the flesh ; as appearing ordinarily in vgly shapes , being worshipped in most horrible formes , presented with most cruell and bloudie sacrifices , and honored with all grosse and shamelesse open filthinesse . So did the Heathen , in their first rude and barbarous estate , worship the deuill ; then needed they no couenant to bind them from God to Satan , when they acknowledged no other God but him : him they serued that he might doe them good ; him they worshipped for feare , least he should hurt them .

As Barbarousnesse decayed , and Ciuilitie , by setled Gouernement , beganne to take place , &c. so knowledge and skill was aduanced among men , whereby grosse wickednesse was somewhat brideled , and morall honestie , for the common and priuate good sake , was now outwardly embraced ; Herevpon Satan spinnes a finer thrid of more colourable idolatrie , and that by these meanes . Benefactors of Common-wealthes , and Deliuerers of their Countries from Tyrants , not knowing God , were apt to robbe him of his glory , seeking their owne glorie and eternizing , by their Renowmed Actes .

This Satan discerning , doth easilie insinuate into them , and procuring some secret assent from them , by his skill and power enables them to doe Wonders ; Heerevpon the people cry , The Voyce of God and not of man , Act. 12. And this falleth out the rather , because the ignorant and godlesse people , receiuing good from them , cannot bee contained in any sober measure of respect towards them , but thinke euen all Diuine Honour too little for them . So wee finde that Heathen Princes were many of them great Magitians and Coniurers , as gaining hereby an Opinion of Dietie : And so did the people worship them with Diuine Honour , yea ascribed them , being translated among the number of the Gods .

Thus became this Art of Sorcerie a Companion of great Princes and mightie Conquerours : by this they attained many great enterprises in the world , and gained an opinion of Omnipotencie and Eternitie .

And was there not another means heerein to set vp this Art , in that age of Knowledge , and greater Ciuility ? Yea certainly .

As conquest brought forth Peace , so Peace yeelded libertie for knowledge and liberall studies : And Knowledge brought forth Pride to bee excellent therein , and Pride begetteth curiositie to search into hidden mysteries , and curiositie breedeth discontent , and restlesse disquiet : heereupon Sathan worketh : ministreth content to the minde by yeelding it that which Art could not reach vnto ; so curiositie is satisfied , and pride nourished , and the soule through Pride enthralled to Sathan , and yet deluded iustly with the same colour of Art : vnder which Sathan hiding his secret compacts doeth eyther perswade them , that it is done by art , which is done indeede by his assistance , or satisfies them , that it is done by some Power ouer Satan , and therefore they neede not feare subiection to Satan . Hitherto serued those Charmes , Circles , Characters , &c. by which Satan seeming to be bound , deluded them with a vaine conceit of his subiection to them , And so as men were either more ambitious after honour , or curious after knowledge , so did Sathan bait his diuellish Art with more abundance of pompous and curious ceremonies , the rather to fetch ouer these glorious fooles thereto : and so he easily preuailed ouer the profoundest scholers ; the Gymnosophists of Egypt , Magi of Chaldea , Sages of Greece &c. most whereof gained their chiefest credite by this , that they were most skilfull in this diuellish Trade .

And so , because men were fittest for these ends , either to conquer Kingdomes , or seeke after knowledge , so in these respects vsually the Male sex haue beene trained to this Art . By this they haue attained the reputation of Wisedome and Impery .

Succeeding Ages gaue occasion to Satan to work more closely , & yet to weaue his Idolatry with a finer threed .

For , together with the knowledge of humane Arts , and Sciences which resembled some sparks of diuine light , brake out also at length the day Star of Righteousnesse Iesus Christ , bringing with him sauing knowledge , and dispelling the more grosser mystes of Heathenish Idolatrie ; Oracles ceased . as being no way sit to encounter therewith : or at least in Policie , not thinking it meete openly to oppose the same ; but rather by a more secret and colourable meanes , by closing therewith , to obscure , and so by degrees to banish the same .

Thus became Sathan transformed into an Angell of Light ; 2. Cor. 11. and taking aduantage of the pride of Nature , and vnthankefulnesse of men , that would not obey the Gospel , but rather peruert it , to iustifie the flesh : As they were therefore giuen vp iustly by the Lord to strong delusions : so is Sathan still ready at a pinch to beguile vnstable soules , and insteade of the puritie and simplicitie of the Gospell , to draw them by degrees into a Mysterie of Iniquitie , and so in the end , to most grosse and palpable Idolatrie , iustifying and exceeding the most barbarous Heathens therein .

To this end , euen so soone as the good Housholder had sowen his Seede , the enuious man was readie to sowe his Tares , Galat. 3. raysing vp false apostles to withdraw the people from the Simplicitie of the Gospell , 2. Cor. 10. 11. and so to prepare them , by giuing libertie to the flesh , Galat. 5. to that corruption of doctrine , which afterwards ouer-spread the face of the Churches .

And at the first assault Sathan so preuayled , as that howsoeuer , as yet the light of Iudgement remayned with the Church , as being able to discerne of Spirites , euen to discouer such as said they were Apostles , & yet in truth , were no better then Sathans Ministers : yet , by reason that the flesh was willing to cast off the yoake , and apt to turne the graces of God into wantonnesse : heereupon zeale beganne to decay , Reul . 2. 23. euen with the best , first loue was left ; the bond of Perfection , and so way hereby made to carnall liberty , and for the maintenance thereof .

Corrupt doctrine by degrees was hatched , 1. Cor. 15. and embraced : whereof as the Purest times were not altogether free , 1. Tim. 4. 2 as may appeare by the Nicolaitans and others , that went out euen from amongst the Apostles , both to grosse prophanenesse , and also to Doctrines of diuels , 1. Tim. 4. for the iustifying therof : So appeared heereupon the great mercie of God in casting this Iezabel into a bed of affliction , Reuel. 2. and encreasing his Church graciously with those ten bloudie and desperate persecutions , for the purging out of her drosse , and renuing of her first loue : Whereby , as she wanne vnto her the hearts of her enemies ; so by this means she gained great friends : euen the kings of the earth beganne to worship the Lord : and the mightiest became nursing Fathers and foster Mothers , Esay chapter 49. chapter , to the distressed Church of God .

And now behold , the great haruest of the Gentiles being wel-neare in , & so the man-childe beeing borne vnto God ; Reu. 12. 13 the time was come , for the further reuelation of Gods iustice , for the former affliction of his Church . And also to manifest yet further his great mercies vnto his Church , in exercising the same with new afflictions , for the preuenting of that securitie , and purging out the carnallnesse , which by the fauour and arme of flesh had growne in the Church .

For euen thus it befell with the deare Spouse of CHRIST , that as her former afflictions , had now fitted her to some rest , which shee attayned by the meanes of Constantine : so this rest and ease , accompanied with outward honour and acceptance with the greatest : instead of Godlie simplicitie brought in carnall pompe and wisedome of the flesh .

And the wisedome of the flesh , being once aduaunced , and grounded in the hearts of men , banished presently all godlie seueritie of life and zeale for the honour of Almightie God ; And instead thereof brought in wil-worship , and prophanenesse . And did not carnall wisedome strike the chiefe stroake heerein ? Yea surely , the Church being now taken into the Court of the Emperour , and warming her selfe well by his fire : as she forgets her former affliction ; so is she not vnwilling to remit also of her sinceritie , as not being so sutable to the place and persons , that now shee hath to deale withall : now shee must a little become all vnto all , that so shee may eyther winne others , or holde her owne ; somewhat must be yeelded to her Patrons , to shew her thankefulnesse : and some Corruption must be swallowed vp , to maintayne credite .

Now chistian liberty must be strained to be an occasion to the flesh , and Authority must be deified to maintaine the same .

Thus the poore Church of Christ being freed from the malice of heathenish Idolatrie , is corrupted by prosperitie , to set vp spirituall Idolatrie : Not onlie aduauncing her Patrons and Benefactours aboue what was meete , but aduauncing also her selfe by their helpe , aboue all that was called God , and so by degrees hauing well feathered her neast , and strengthned her selfe by the arme of flesh , ouerthroweth cunningly the same , euen with it owne weapons , and aduanceth it selfe gloriously vpon the ruines and wrecke thereof .

And thus the Church flies into the wildernesse vpon Eagles wings , Reu. 12. 14 by the fauour of earthly Princes , being first highly aduaunced , and so thereby growing to loosenes and profanenes ; and so iustly left to grosse errors : both for the conceiuing , as also for the iustifying thereof ; whereby it cometh to passe , that corrupters of doctrine in the end preuailing , sincerity is banished , and so Antichrist by degrees exalted aboue all that is called God : not onely in wil worship and bodily seruice , Coloss. 2. tyrannizing ouer the consciences of the faithlesse and rebellious generation : but aduancing himselfe by lying signes and wonders thereby , 2. Thess. 2. to maintaine the opinion of that arrogated trueth , and so to subdue and hold in captiuitie the deceiued world .

And so as profane pompe succeeded godly simplicity , so barbarous ignorance also came in place of pure and sauing knowledge , Reuel. 8. 7 that not onelie the third part of the earth was killed therewith , but euen the verie Sea of Doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same , that euen the third part also of all things therein were vtterly destroyed : Verse 8. yea Heauen it selfe euen the church of God escaped not this infection , but that the Taile of the Dragon euen drew downe the Starres from Heauen , Reuelation chapter 12. verse 1. Yea the Dragon himselfe set vp his very throne of darkenesse in the Temple of the Lord . 2. Th. 2. 10 That his darling the whore of Babylon might bee aduaunced thereupon , aboue all that is called God : and did not Satan furnish his minion at all assaies , that so shee might prosper and preuaile ouer the children of vnbeliefe ? yea certainely , it was not enough for that man of sinne , to strengthen himselfe from the vsurped power of Heauen , chalenging the keyes , to open and shut at his pleasure ; but he must also wrest into himselfe all power on earth , disposing of Kingdomes , and deposing the mightiest at his pleasure .

And that hee might appeare to be the true Antichrist , Philip. 2. in all things opposing the kingdome of Iesus Christ . Behold , as all things vnder earth doe bow vnto the Sonne of God , the very diuells tremble , Iames 2. and are subiect vnto him : Euen so doth this Abaddon assume the power of the Dragon : and so by Coniuration and Enchantments , attaineth to and confirmeth his supreame authoritie .

And thus Witch-craft became an especiall proppe of Antichrists kingdome .

And that in diuers respects , accordingly as that man of sinne , by diuerse meanes aduaunced and confirmed himselfe . And these were , 1 Opinion of diuine power . 2 Presumption of perfect Holinesse , and so of merites . 3 Maintenance of Idolatrie , and 4 Outward greatnes and soueraigntie .

To the furthering of al which this diuelish Art stood him in great steed .

As , For the first , As Antichrist , intruded into the seate of the Lord , both fitting in the Temple of the Lord , and raigning in the consciences of men , and so exalting himselfe in voluntary worship aboue all that is called God : So was hee much furthered heereunto , by this Art of Negromancie :

As both heereby through fayned myracles and lying wonders .

1 Gaining from the conceit of the deceiued people , the Reputation of diuine power .

2 And by the power of Satan , confounding his enemies , attaining to a conceit of supreme & immediate iustice , As ,

3 Hereby relieuing extraordinarily his fauourites ; and so arrogating the conceit of diuine mercie .

And thus also by this Art gayned he an opinion of perfit Holinesse :

As , not onelie hereby being able to bleare the eyes of the world , not to discerne , or not to dare to discouer his abhominable wickednesse .

But especially heere by being furthered to performe many glorious outsides of well-doing , that hee might be applauded as the mighty power of God . Acts 8. And so :

Withall , by this meanes , bewitching the hearts of the ignorant , to admire the beauty of the strumpet , and so to fall downe and worship her . And ,

By this Art , furthering also that Deuice of canonizing of Saints for their perfect Holinesse , by such forged miracles as hereby were made shew of to that end :

Which as it was an especiall ground and foundation of that Idolatry , Note the ground of Idolatrie . which beginning of a reuer end estimation and affection to holie men ; grew at the length , not onelie to a worship of their persons , being dead , but of their Statues and Images also : which at the first , being onelie erected in memoriall of their well-doings by a thankefull world , grew at length to be adored and exalted also aboue all that was called God : and that especially by meanes of this diuellish Art .

For by this meanes these Stockes and Stones beeing made to speake and doe wonderfull things , as it confounded the Image-makers , who by this practize condemned their Doctrine of Images : Note . Teaching that they were but otdayned as meanes to remember the people of those persons whom they did represent , Bellarm. and yet by this practize , making the people beleeue , that they were the Saints themselues : so were the ignorant and heartlesse people hereby grossely deceiued and detained in this idolatrie , Ose. 7. euen by those lying wonders and signes that were wrought at these Images .

And thus as that man of sin , attained to exceeding credit and riches in the world : So that he might further exalt himselfe aboue all that is called God : behold , he aduanceth himselfe aboue the great Kings and Potentates of the earth : and is furthered heereto especially by this Art of Coniuration .

For hereby being acquainted with the secrets of all estates , gayned he oportunitie to preuent , or confound their determinations .

By this meanes hee many times casts bones among them , that tearing & deuouring each other , they might both in the end , become his prey .

By this , was hee able secretly to remoue the greatest opposite , and yet by the secret conueyance thereof to keep the credit of his Holinesse : yea to gaine the opinion of diuine power and assistance .

By this meanes , whosoeuer banded openly against him , was like to take the foyle . And thus , heereby nouzeling the world in ignorance and infidelity , excluded them by this meanes the protection of the Lord : and so they became a prey vnto Antichrist .

The bondage of Egypt must lie vpon their necks , these cruell taske-maisters must encrease their burdens & withdraw their means : that so at length the oppressed world might grone to the Lord , who in his mercy , hath ( in some measure ) released the yoake of the oppressor , in restoring light vnto the world , and authoritie to the magistrate .

And so now it is come to passe , that thogh in places of ignorance , witchcraft aboundeth , because , as yet , the strong man keepes possession : yet , where the light of the Gospell hath once taken footing , as at the comming of Christ the Oracles ceased , Plutarch . so Satan falls downe like lightning , at the preaching of the Gospel , and the grosenesse of Witchcraft is well cleared , and banished , only bicause , though the Gospel be offred vnto al , yet seeing al receiue not the knowlege of the truth : Therefore it is iust with God to giue vp men to strong delusions , 2. Thess. 2. 11. 12. to beleeue lies : and so Satan becomes , not only a lying spirit in the mouth of the Prophets , 1. Reg. 22. to deceiue vnstable soules , but taking euen seuen spirits worse , Luke 11. as the doctrine of the Gospell , decayes in it purity , and so becomes a Broker to profanenesse : so together with corruption of Doctrine , Popish delusions crept in againe , to beguile and enthrall vnstable soules : And among these Delusions , Witch-craft not the least , hath againe got some life and power , where the Gospel hath beene reuealed . And that ,

1 By being defended and iustified by godlesse men , Scot. & alij as if there were no such thing , that it is but a conceit .

2 Being detected , yet is it not punished thorowly . The Blesser escapes , and the silly people that run to this white Diuell , are let alone .

Which , Vse . as it may teach the wise to see the plague , and hide himselfe , so it may resolue vs concerning the places where Witches haunt vsually . Of the places where Witches haunt ,

either in places of ignorance , In what places witches most abound , and how . and there in more grosse and sensible manner , or else in Places of knowledge abused , where Hypocrisie and carnall wisedome , hath thrust out the power of synceritie : There Satan returnes with seuen worse spirits , Witch-craft is embraced and countenanced of men , So much the more dangerously , by how much now Witches are become great Professors , and followers of the Word , haue attained some knowledge , and pretend great holinesse , and honestie ; whereby as it appeareth that Satan is now transformed into an Angell of light ; so are wee informed heereby the rather to arme our selues against such cunning and desperate policies , which now especially are plotted to the ensnaring of our soules .

CHAP. XI .

Of the diuers kinds of Witches , and their effects .

HItherto of the difference of Witches , in regard of their Training to , and interessing in their Trade .

Now let vs further consider of their seuerall kinds and effects . Howsoeuer Satan doth especially by this Art of Witch-craft , raigne in the children of disobedience , and doth generally aime at the destruction of the soule ; yet as formerly he varied his pollices , according to the seuerall Ages of the world , and diuerse dispositions and affections of men , in the enticing of them to this Mysterie ; so doth he not want his dangerous snares to detaine them in his obedience , and that by limiting his power in such seuerall manner vnto each , that so they may confirme each other in their Trade , and by their mutuall references to each other , doe more mischiefe in the world .

And therefore as Feare and Loue are two speciall bonds to bind to obedience , Policie of Satanin limiting of his power to Bad Witches . therefore hath the Diuine Prouidence so disposed , that Satans power in some , shall bee restrained onely to do hurt , that so such as will not Feare God , may by this meanes stand in awe of the deuill , and of the Witch his seruant , who are called Bad Witches .

And so contrariwise , there are others who by Diuine Iustice , are giuen vp to Satans power with this limitation onely , To good Witches or Blessers . to helpe and do good , and these are called Good Witches , Blessers , Wise , and Cunning-women . And this Diuine Dispensation is both Sutable to the parties who are limited thereby , and also very auaileable for the execution of the Diuine Iustice .

I say sutable it is to the seuerall qualities of the parties , thus diuersly dispensed , whereof some being vaine-glorious & drowned in Poperie are therby caried with the applause of Good Workes , and therefore are fitted by Satan therevnto : Others are prone to malice , discontent , couetousnesse , &c. and so are likewise fitted by the Deuill , with power to bee auenged .

And doth not the iust and holy God , Gods wisdome in this diuersitie . by this diuersitie and restraint of Satans power , accomplish most wisely his iust wrath vpon the wicked ?

Yea certainely , and that not onely vpon the vnbeleeuing world , but vpon the very Witches themselues . As for the vnbeleeuing and wicked Generations they are hurt by the one , In confounding the vnbeleeuing world that they may with the danger of their soules seeke helpe of the other : And they haue helpe by the one , that so , as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other . And so betwixt the Good Witch and the Bad , afflictions are encreased , and yet repentance excluded , repentance excluded , and so the measure of sinne is made vp among the children of disobedience , that so the measure of vengeance may accordingly be inflicted .

And doth not this also very wisely , In condemning the Witches . further the damnation of the Witches themselues .

Yea certainely , the Bad Witch , by hurting , makes way for the good Witches helpe , and so thereby encreaseth her sinne ; and the Good Witch in helping bewrayes the Bad Witch , and so , many times , brings her to the Gallowes .

The Good Witch in helping makes more worke for the Bad , who being suspected , reuengeth her selfe vsually by doing more mischiefe , and so thereby ripens her sinne to the Gallowes , and so still makes more worke for the Blesser to encrease her condemnation . The Bad Witch , because she doth hurt , is hated of the world , and so thereby encreaseth her malice , and doth more harme . The good Witch is honoured , and reputed as a God , because she doth good , and so is hardened in her sinne and ripeneth the same , by adding to all former sinnes , finall impenitencie , and so vsually commits the vnpardonable sin .

Thus doth the prouidence of God appeare in the diuers dispensation of his iudgements , by these instruments of his fierce wrath .

Who in these daies are for the most part women . Witches for the most part women .

1 Both because these are commonly more ignorant , and therefore fitter to be ensnared .

2 And also vsually more ambitious and desirous of Soueraignety , the rather because they are bound to subiection .

3 And are also more obstinate where they take , and so fitter to stick to it .

4 And by reason of their sex and simplicitie haue more meanes to hide this sinne , or else to escape punishment , as being more capable of compassion , in regard of necessary occasions of child-bearing , &c.

SECTIO . I.

Of the Bad Witch .

THus she is so called , because she hath onely power from Satan to doe hurt , Of the bad Witch . and that by speciall league and conenant with Satan .

And this is also called the binding Witch , in a blasphemous imitation of that Diuine power of binding and afflicting which peculiarly belongeth vnto the glorious Lord : Ose. 6. 1.

Her power extendeth in shew euen as her Maisters Satan doth , not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man , but euen vpon man himselfe , Both vpon his bodie to strike it with all kindes of diseases , yea with death it selfe , Iob. 1. 17.

As also vpon the soule , to afflict with Madnesse , security , &c.

And yet her power is restrained onely to doe hurt , and that in diuerse respects , as you haue partly heard : especially ,

1 That heereby Satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts .

2 That the Bad Witch may bee confouaded in her power , seeing it is not paramount , she cannot helpe what is hurt .

3 That way heereby may be made for her detection by the Blesser .

4 That the Good Witch may by this meanes vent all his cousening waies of spels , charmes , &c. to helpe withall .

SECT. III.

Of an ordinarie meanes whereby these Bad Witches seeme to effect their mischiefes , namely , by cursing : where of Satans policie in colouring his assistance heereby , and deceiuing and hardening the Witch in her sin .

AS the Bad Witch hath power to hurt , Why Bad Witches vse cursing . so as it is obserued , doth shee vsually execute this power .

1 By horrible & fearfull cursings and execerations of those Parties whom she malignes .

Inuocating vpon her bare knees ( for so the manner is ) the vengeance of God vpon them . And if she can conueniently to their faces , breathing out these fearefull curses and direfull execrations against them .

So ( not to vse further instance ) is it confessed , that this condemned captiue vsed ordinarily to curse her neighbours , and thereby ( as shee vaunted ) to get the vpper hand of them .

And this in an Apish and blasphemous imitation of the Diuine Iustice , which by such maner of execrations is denounced against the wicked , Deuteron . 28. Leuiticus 26. Iudges 5. Curse ye Meros , &c.

Now the Policie of Sathan in prouoking to these execrations is manifold . Sathans Policie to deceiue others . As not onelie ,

1 Hereby to encrease the Witches sinne , by enraging her soule through these cursings to malice and reuenge .

But heereby also the Lord in his Iustice Returneth her cursings on her owne pate , though she may hurt the bodies of others thereby , yet the chief hurt shall rebound vpon her owne soule .

The wrath of God like a riuer of Brimstone inflaming those Execrations which the accursed caitife sendeth vp to Heauen , and so returning them backe vpon the Author thereof : and is to seale vp hereby vnto her eternall vengeance , yet so , as that it is very fearefully cloaked euen by these cursings .

For heereby Satan not onelie perswades the Witch , that whatsoeuer euill ensues , proceeds from the vertue of that curse , and not from his secret helpe .

But in that the name of God is inuocated to take vengeance on these parties , thereby also the power of Satan is further concealed : as if now the Lord did answere the desires of these Monsters .

And so , in that hee doth answere them , therefore they are in great request with him : yea in that things succeede according to their cursings , heereby is arrogated the power of almightie God , and so the Witch puffed vp with conceit of diuine authoritie .

SECTIO IV.

Of Good Witches or Blessers , as wee tearme them : Heere first of their Nature and Condition .

AS the Badde Witch hath onelie power to hurt : what good witches are with their power . So the Good Witch or Blesser hath onely facultie to doe good : to helpe , &c. And that also by consent , in a league with the diuell : And is therefore blasphemously termed The Vnbinding Witch , as being able to vndoe what the other hath done .

And this Satan disposeth in notable Policie , Sathans policie heerein . not onelie that some order may appeare in his kingdome of Darkenesse , whereupon it may the rather be obeyed ; but especially , aduancing hereby his imaginarie power in the hearts of his Proselites , that he is as God , able to doe all things , to hurt , and helpe , &c. and thereby secretly to delude his Schollers , that if they can vnbinde others , why may they not vndoe their owne bonds : what reckoning to be made of anie Couenant with Sathan , seeing hee will thus bee content to haue his workes dissolued , &c.

And this the rather , because he so diuides his gifts , as may be thought ; not to one all , but to each seuerall : whereby he I both blasphemously imitates the diuine prouidence ; 2 ties the Witches more obsequiously vnto him , 3 makes shew of absolute libertie in his dispensation , 4 and hereby sitteth his instruments to doe more mischiefe , 5 and yet secureth them in their damnable estate : as being by this meanes more seruiceable to each other .

SECTIO IIII.

That their skill in helping to things that are stollen , and healing diseases , is not a gift of GOD : whereuppon they are accounted Good , but rather they doe it certainely by the helpe of Sathan .

THat it is not of God , appearth , 1 By the Qualitie of their persons , Of the power of blessers , in healing and restoring stollen goods , whether it be of God . because they are generally , ignorant , prophane , abhominable , and therefore the Lord will not reueale such secrets vnto them , Psalme 25. But vnto them that feare him .

2 By the Consideration of the time , wherein these Reuelations are pretended : Proued by the Time . which being the time of the Gospell established , when an ordinarie meanes of reuealing Gods will is on foote ; therefore now wee hauing the Word , as we may not expect such Reuelations , so they are not granted to vs , from the Lord our God .

Especially , Secondly , Matter of reuelation if we consider the matter pretended to be reuealed , which is not any necessarie thing , concerning Saluation , but onelie some particular accidentall matter , concerning the present estate of this life , for which we find not that there were any Reuelations from the Lord , Reuelation of what . but onelie concerning the generall state of Kingdomes , and as it concerned the Spirituall good of the Church .

Besides , Thirdly , Maner of reuelation if we consider the manner of the Reuelation , which is neyther by Gods spirit immediatly , nor by an Angell from heauen , not by the soule of some man , that is formerly dead , and that in some Dreame or Vision , for such were the Reuelations from the Lord ; but by seeing in the picture of men in a Glasse , &c. which may easily , and must necessarily be done by Sathan , as both prouoking the thiefe to steale , and being able to represent his Image in the Glasse as personating him before the Glasse , and so the Reflexion must needes returne the like resemblance .

And this must necessarily follow , Fourthly , by the end of this reuelation . if we consider the end of this Reuelation ; which is , to haue goods restored ; which being vtterly vnlawfull , because we should rest contented with this losse , as a chasticement for sinne , and so rather goe to God , to enquire the cause of the losse , and to haue sinne pardoned , then to runne to the wise woman to haue the losse restored .

So that the thing being vnlawfull , it is iust with GOD , to leaue vs to seeke vnlawfull meanes , that so one sinne may be the punishment of another .

Lastly , Fiftly , not warranted by the word . seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word : Therefore , seeing the word doth directly condemne all these indirect and diu ellish helpes , and commandeth 1 to seeke helpe principally from the Prophets of the Lord , and 2 so to vse meanes of Physicke , Note . as the diseases require . Therefore it plainly folows , that seeing these blessers are neither acquainted with Gods word , nor skilfull in Phisicke ; the help that they minister must needes come from Satan , whose Creatures , and vassals they now are , who coloureth his diuellish helpe , both with some formall prayers , and other medicins , that so hee may more dangerously beguile vnstable soules .

This shal appeare yet more clearly vnto vs , if we consider further .

That although these Wisards pretend to helpe by holy meanes , Note this . yet , were there no other euidence to prooue their affistance from Sathan , 6 By the strange torments vpon them . this one were sufficient , That these Blessers are not onlie strangely tormented , while they are performing this cure , but are euen afflicted with the same diseases , which for the present , they seeke to remoue from others .

Now , that this is the worke of Sathan , is manifest .

1 Because the olde Sybills and other Witches were vsually so tormented , when they gaue their Oracles , who are generally concluded to bee Sathans prophets .

2 This their strange tormenting , in this pretended good act , argueth that it is not of God , who would not so requite his seruants , whom hee sets on worke , especially doing his will , But rather of Satan , who by these torments convinceth them of the euill of their work , and confoundeth hereby the vnbeleeuing world , that will seeke to such for helpe : Especially , if we consider further

That whereas there is a reciprocall couenant betweene Satan and the Blesser , as hath beene declared , that as the Deuill must doe what the Witch would haue him , so the Witch must endure what Satan will impose . If now it fals out , Note . that the Disease which the Witch would haue remoued from another , shall be transported vpon her selfe , as a pledge of further torments , to confound her in her present power , and yet to deceiue her withall , as if by this strange alteration and torment she descrued to obtaine this preheminence , as to helpe others , she hath bought it deerely : And so yet further to deceiue , Note . as if because she hath her paine here , therefore she shall auoid further reckoning : Is not the iustice of God admirable here ? Is not his wisedome wonderfull to take the wise in their owne craftinesse ?

SECTIO . V.

Of the Couenant whereby these Blessers binde themselues to doe good , namely , the Beleefe of men , whether they can benefite any that doe not bleeue in them : and why they are beneficiall to such : And so consequently of the danger of these Good Witches , and that they are farre more dangerous then the Bad.

As Satan binds his seruants vnto his obeysance by a speciall contract and couenant ( as hath beene shewed throughly before ) so the good Witch , Of the couenant of the Blesser , namely , that she must bee credited . being lessoned by her accursed Maister , doth hereby endeuor to performe truest seruice vnto him , euen by hunting after and ensnaring the precious soules of men : And to this purpose she hath no more dangerous snare then this condition of Faith , that those who will haue helpe or succour at her hands , must beleeue shee can doe them good .

For whereas Faith is the onely Bond whereby God is knit vnto man , and man vnto God : If therefore Satan can but once breake this bond ; as he doth heereby :

First , exelude vs the especiall prouidence of the Almighty .

Secondly , so doth he make way hereby , for the full possessing , and preuailing ouer vs .

Thirdly , and hence it is that there must bee no helpe without this Beleefe in the Witches abilitie heerevnto : That so the Blesser also being puffed vp with a conceipt of some Diuine Power , might so therein , not onely Intrude into the Office of the Messiah , and thereby to depriue her selfe vtterly of the benefite of his sacrifice ; but also euen make a mocke of the Sonne of God by translating that precious gift of Faith , Note . which onely entends saluation , to the attaining of euery base and vnfit trifle , and horrible wickednesse , yea offering vp heereby the deceiued soule , as a Sacrifice vnto Satan , which cost the precious bloud of the Sonne of God .

Fourthly , especially , heerein doth appeare the desperate pride and malice of Satan against Iesus Christ and his members .

1 As aduancing himselfe heereby in Christs steed , in the deceiued hearts of the vnbeleeuers .

2 And robbing him , not onely of that proper homage which is due from the creature , namely , to depend on it Sauiour :

3 But also of the soules of those that are thus ensnared .

4 As detaining them thereby in Atheisme and contempt of Gods Ordinances for saluation ,

5 And emboldening them to all desperate and outragious courses vpon presumption of helpe from these incarnate deuils .

6 And soripening thereby vnto eternall vengeance . And this the rather , because by this condition of Faith thus required for helpe ;

7 It is thereby the rather warranted to come from God .

8 And so both the Witches authority and power iustified to this end , as Diuine , euen a speciall Gift of God to such purposes .

9 As also the peoples seeking to such meanes is coloured .

10 And so , in that helpe heereby is procured for many wicked ends , therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers , Note . concerning the Diuine Nature ; As if the Lord should approue of sinne , Psal. 50. that hee furthers , and giues successe thereto . And when this gappe is once opened , how is sinne committed with greedinesse ? How is the deceiued soule drunken in security ? How by this security prepared to suddaine destruction ? And therefore though it were enough for Satan to doe good at the command of the Blesser , to hold her surer vnto him by these deuotions : Yet seeing he is a roaring Lyon , geing about seeking whom he may deuoure ; doth he also yet both further heereby the damnation of the Sorceresse , in making her an instrument ( by this condition of Faith ) to ensnare the soules of men , and so by the same meanes , encreaseth his prey , in deceiuing such vnstable soules who depend vpon such dangerous helpe .

And therefore though no doubt , by Diuine permission , he could helpe one with the Good Witches warrant ( this being but his colour to deceiue her and others ) and so much more ( if she imployed him ) without the Faith of the parties , and happily doth tender some trifling helpe without this Couenant ( to beleeue ) to tolle the simple on , to seeke further to him : Yet seeing he specially is all these , aimes at the soules destruction , and as the Diuine executioner to preuaile in the children of disobedience : Therefore seeing the World generally will not receiue the knowledge of the truth , shall it not bee giuen vp to beleeue lies ? 2. Thessalonians 2. 11. 12. Euen to seeke vnto Satan , forsaking God , &c. so to buy his helpe with the danger of their soules : In hunting after which , this aduersarie is now growne so cunning , as that howsoeuer heeretofore in Times of Ignorance , he vsed more carnall and palpable meanes for the ensnaring of them ; Yet since the Gospell of Iesus Christ hath beene aduanced , and the knowledge thereof hath in some good measure banished grosse ignorance in many places , therefore doth Satan suite himselfe accordingly : And so , though he require reall couenants of some , Note the policie of Satan in times of knowledg . in some cases , yet is he contented also with Mentall Couenants , as being able to gesse at the minde by some outward inclinations and distempers , and so doth more cunningly and dangerously deceiue euen the professors of this Age , whom seeing they professe to beleeue in Christ , therefore will he not require an open couenant to beleeue in him : As contenting himselfe :

1 That they allow helpe to bee sought from such meanes .

2 That in case of necessitie they will not stick to seeke themselues .

3 That they do not aswell further the Blesser , Note . as the Bad Witch to punishment , &c.

All which , and such like , he takes as arguments of their secret confidence in him , as approuing his power , and iustifying the lawfulnesse of such meanes .

SECTIO . VII .

Whether the good Witch can hurt , and the hurting Witch helpe .

BY that which hath beene said before concerning the limitation of the power of these Witches , it may seeme to be concluded , that the Good Witch can onely help , and the Bad Witch onely can hurt .

But yet Experience seemes to proue the contrarie , not onely in Hartley , that famous Coniurer of Lancashire , which betwitched Mr. Starkie of Clee-worthes Children , who was also a great Blesser , &c. And so in diuers others : But especially in the Witch that was the principall occasion of this Treatise .

For it appeareth by her examinations , that shee both vsed to forespeake ( as they call it ) that is to hurt , and wearie things , as also to blesse the same againe , and so to helpe as well as to hurt : As appeareth by the Charme heereafter set downe to this end .

To which wee answere .

That though happily by Couenant Satan binds himselfe no further but to the Blesser to helpe , and to the Bad Witch to hurt , because

Either they desire no further , or else this limitation may serue for such end as heeretofore .

Yet heerein also doth Satans cunning appeare notably , that if vpon such composition onely to hurt or helpe , Note Sathans cunning . he yet proue better then his bargaine , as to assist such to helpe who haue done hurt , &c , By this meanes , he binds his seruants more obsequiously vnto him ; and yet deceiues them more grossely .

As giuing them occasion now to conceiue , That seeing he couenanted with them onely to hurt or helpe : If now it shall appeare that the Bad Witch can also helpe ,

Is not this a notable delusion to flatter her , that she hath some extraordinarie power aboue what Satan can conferre vnto her , and so that the League betweene them is disanulled and broken : She is now free ( as she thinkes ) and rather by some Diuine Assistance can vndo and helpe what is fore-spoken , as they vse to speake ?

And seeing Satan in all these Couenants with the Witch , Note the ouer-ruling power of God . is no Free Agent , but the Lords Executioner to run and stay at his pleasure : As the Lord therefore hath speciall ends in the disposing of this Couenant to hurt or helpe ; so may he not haue speciall purpose in this , exceeding therein , that the same that hurteth may also helpe , and the same that helpeth may also hurt ?

Yea certainely : The Lords purpose in permitting and wisely ordering these Compacts betweene Satan and the Witch to hurt or helpe ; vsing the Deuill herein as the instrument of his Diuine Iustice vpon the children of disobedience , hath beene in some poore measure manifested heretofore : And hereby

Doth Hee wisely and gloriously make manifest , Note this . that Satan is but his Vassall , that all Couenants betweene the Witch and him , for onely hurting and helping , are subordinate to his power , alterable at his pleasure , that though Satan agree with the one Witch to helpe , and with the other onely to hurt , yet shall the hurting Witch also helpe , and the helping Witch hurt , that it may appeare also that these Couenants are but Iugling Trickes betweene Satan and the Witch , to draw fooles to the stockes , and so on eyther side to beguile more fearefully : That seeing the Blesser pretendeth to helpe : as she doth heereby draw more Proselites after her , for good , so shall she haue power to hurt them , both to keepe them the more in awe , Note . and so to seeke vnto her more slauishly , and depend the more constantly on her power ; as also when their sinne is heereby ripened , to confound them more fearefully , and so to execute the wrath of God vpon them .

And the Badde Witch also , though the Couenant bee , That shee must onelie hurt , that so shee may execute her malice vppon the bodies of vnbeleeuers , and so send them to the Blesser for the further destruction of their soules : yet to spare this labour : and make the delusion more effectuall to deceiue , may not the GOD of Wisedome deuolue both these Faculties of hurting and helping to one person : May hee not heereby giue way to Sathan to aduaunce himselfe fully in the hearts of the children of disobedience : as God of this world , to saue and destroy at his pleasure ?

And as the Lord in restraining Sathan to hurt or helpe in those diuerse Instruments , would giue an vnderstanding heart to consider the limited power of Sathan , and so to depend vppon an higher Power of the Diuine Maiestie : so seeing the naturall and desperate sinner , as hee is fast bound to the power of Sathan , euen so willingly would hee serue none other maister : therefore , that hee may serue him the more cheerefully , it is the Iustice of GOD , so to giue vp to Sathans delusions , as that hee shall thinke hee needes serue no other maister .

And hence it proceedeth , that the miserable soule affecting a sufficiencie in that God whom it subiects it selfe vnto , able to steed at all assaies ; Therefore , seeing Satan by these Witches labours to erect his Throne in the hearts of the disobedient : It stands with great policie , that this power of hurting and helping shall appeare in one and the same , both to resemble an Vnitie in this Fayned Deitie , As also to confirme the conceited Omnipotencie , and sufficiency thereof .

And seeing wee are fallen into these euill daies , 2. Tim. 3. 2. 3. wherein iniquitie aboundeth , and ripeneth to the Haruest , 2. Tim. 3. 2 , 3.

Doth not therefore the admirable Wisedome and Iustice of God heerein gloriously shine ; that whereas vsually the Good Witch hath escaped and beene aduanced of man , and therefore puffed vp with pride , and so prouoked to doe mischiefe ; it now pleaseth the Lord to giue her her desire , that she which helpeth may also hurt ? thereby ,

1 To flatter her with a conceipt of her Soueraigne Power .

2 To nurse her heereby in desperate securitie .

3 So by this meanes to ripen her sin , and so to take her napping in her owne counsels .

4 Exposing her to the Sword of the Magistrate , Note . as hauing done such mischiefes , and so confounding not onely her owne confidence , but the repose of the world in her , who esteemes her the onely Goddesse , seekes to her for helpe , &c. Shall not this lesson the vnbeleeuing Generation not to tamper with her , least though they regard not their soules , in seeking helpe from her , yet they may secure their liues and estates in not medling with her ?

Oh that wee could obserue the waies of God heerein ! May wee not hence learne wonderfull things ? Shal not all Idolatry come to the blocke ? Shall not Anti-christ that great Coniurer , likewise be confounded ? Note . And shal not his open and desperate practises of murthering Princes , and bringing desolation in the world , iustified and taught , now hasten him to his confusion , who heretofore hath beene esteemed the common Papa , the father and giuer of life , and saluation to the sonnes of men ?

SECT. VIII .

BY this which hath beene said , Vse 1. it appeareth now plainely :

That the Blesser or good Witch ( as we terme her ) is farre more dangerous then the Badde or hurting Witch : The good Witch most dangerous . And ,

1 That because first shee is lesse suspected and feared then the other , and therefore is like to do more mischeife .

2 Nay she is magnified and adored among men as a Demy Goddesse , &c. and so causeth men to commit Idolatrie to her by putting confidence in her .

3 She yeeldeth helpe for the satisfying of the flesh , and so hardnesse in sinne procureth hope of longer life , excludeth Repentance , withdraweth from the loue of the Word , and lawfull meanes , nourisheth in ignorance , prophanenesse , &c.

4 The badde Witch vsually is haled to punishment , and so is preuented of much euill doing , and happily by this meanes brought to repentance : But the Blesser is spared , and so permitted to doe more mischiefe , vnder pretence of well-doing , and thereby ripeneth her selfe more fearefully to vengeance .

5 Shee yeeldeth helpe at a verie desperate rate ; namely , the endangering of the soule : and , What will it profite a man to winne the whole world , and loose the same ? Math. 16. 26 ,

And so also is her estate most dangerous and fearefull in regard of herselfe , as by requiring this condition of faith , euen despiting the spirite of grace , & making a mocke of the Sonne of God : & so vsually committing that vnpardonable sinne , Hebr. 6. 4. 10. 16. 17.

And therefore this serueth :

1 For the reproofe of the Times wherein these Darlings of Satan are so embraced and adored .

2 It is an Instruction to the Magistrate , to bend the edge of his sword against these most dangerous Instruments : and to giue way vnto the Gospel , to cut them downe .

3 It is a Caueat to the people , to take heede of these snares , to seeke after knowledge , and submit to holie meanes , that so the Lord may haue mercy on their soules , that being within his protection , they may bee better secured concerning their bodies .

The end of the first Booke .

THE MYSTERIE OF WITCH-CRAFT :

The second Booke .

Describing , 1 The Power and Effects thereof . 2 The Detection of Witches , with the meanes thereto . 3 The remedies against Witchcraft . 4 The Punishment of Witches , with the nature and lawfulnes thereof .

AT LONDON Printed by Nicholas Okes. 1617.

THE MYSTERIE OF WITCH-CRAFT . The second Booke .
CHAP. I.

Of the Power of Witches , what they are able to doe , and of Satans cunning sleights and stratagems herein .

THe maine thing whereby Sathan fetcheth ouer these monsters , Of the power of witches . and holdes them in his obeisance : is that great power which he deuolueth vnto them . Whereby being able , in shew , to do what they list , they are so transported with Pride , and wholy blinded therewith , that either they are hereby secured in their estates , seeing they can do such Feates , or else carelesse altogether thereof , for the intending and prosecuting of wonderfull things .

It shall not therefore be amisse in the next place , hauing proued 1 That there are Witches . 2 How they attayne to this high mysterie ; and , 3 What seuerall kindes there are of them .

To adde now somewhat concerning this their extraordinary power .

That so we may be rightly informed how farre they are able to preuaile : and withal , may discerne how notably they are abused by Satan making them beleeue that their power is farre greater then indeed it is .

To this purpose consider we these two things .

First , wherein this power of Witches is restrained : and ,

Secondly , wherein it is enlarged , and particularly aduaunceth it selfe , Concerning the first .

SECTIO I.

That the Witches Power is lesse then it seemeth , as appeareth ;

FIrst , The power of wiches restrained , 1 By the Lord . because she is restrained by the Lord , that shee can not hurt when she would .

As , not the children of God alwayes whom she maliceth .

Neyther these so farre as she would : In regard of the Elect . as not at all to hurt their soules finally :

No not vsually to take away life .

Nor vpon each occasion , as shee is prouoked : The Lord restraining her in loue vnto his Children , and for the glorie of his great name : Defending his Seruants by the attendance of his holie Angells , Psalme 91. That the euill one shall not doe them any violence .

Neither wicked men , In respect of the wicked . so farre as she would , and intendeth .

As , not all , at all times , whom she maliceth : The Lord in his Iustice brideling her , 1 for the further confusion of the Witch : 2 for the aduancement of his patience to the wicked : 3 for the fatting of them vp heereby to the day of slaughter , and to harden them in their Atheisme , that there are no Witches , no Diuels , no Hell , no Heauen , but what is in this life .

Neyther to take life from those whom shee afflicteth , at all times : that so they may still enioy greater Patience , and thereby , eyther bee brought to repentance , by the distemper of the chasticement , or be made inexcusable .

And this , so is disposed :

1 Both for the encrease of her malice , and so ripening of her sinne , being disappoynted , and restrained , it raging more within , the more it is outwardly curbed , and so fretting against God , when she cannot haue her will of men : yea raging , and many times tearing her selfe , when she is brideled from hurting others .

2 As also for the confusion of her skill and conceited kingdome , as being now enthralled , and iustly brideled , that so horrour of conscience hereby increasing , she may haue her condemnation sealed vp , and hereby be prouoked to renue her couenant with Satan to obtain a greter measure of power , to make him more seruiceable to hir .

3 And the Lord hath an especiall aime heerein , for the more orderly and comely gouernement of the world ; which is thus graciously preserued and aduaunced : whereas , if Witches might haue their wills to hurt whom and how far they list : neither good Magistrate nor Minister should stand , none should be mightier then they to controule them , none holier to confound them : their rage , enuy , & couetousnesse would make confusion & desolation euery where , and so the prouidence of God would be hardned , and the workes of his gouernment hindered and disgraced in the world .

SECTIO . II.

Her Power is lesse then it seemeth .

1 Because Satan doth many things by diuine dispensation imediatly , Sathan doth many things without the witch . which yet notwithstanding he fathereth on the Witch : and seemeth to doe at her sending , which yet he doth by his skill , in Naturall Temperatures of the bodies of Creatures , and their diseased estates ; Note . And so being able to guesse at the times , Gifford by his skil . when they will come to their Crisis , and are like to speed : then speeds he to the witch , prouoks her to malice the parties , & so offers to be sent to execute that malice , which falling out at the time when the Witch sendeth , shee thereupon conceiues , that shee is the Authour of the hurt . Shee confesseth it a often on the gallowes ; whereas all this is but Sathans immediate worke : and yet she iustly punished , Note . for dealing with Sathan , who thus deceiues .

1 To hasten her to iudgement .

2 To satisfie the rage of the world against her , & thereby either to make them guiltie of shedding innocent bloud , and so to increase their sinne .

3 To obtaine his prey of her soule more speedily .

4 And so to seeke a new maister , or dame , to increase his kingdome .

5 But his especiall policie herein is : by fathering it on the Witch , to make worke for the good Witch . Now they must runne to her ; help must be had , and what more ready then the cunning woman , especially seeing she doth it with so little cost ? and doth it with so good prayers , at the least , procures ease , which Nature is satisfied with , though it is bought at a deare rate , euen with horrible and blasphemous abuses of Gods name , cursed confidence in Satan , &c.

6 And seeing we are many times conceited & suspitious of our neighbors , ready to iudge vncharitably & rashly of them : Note . doth not Sathan further the conceit by deluding the Witch , as to thinke that Sathan did such things at her sending , Deluding the Witches senses . which also Sathan in his policy must haue published , to confirme vs in our vncharitable and crucell conceit , and so thereby prouoke vs further to shed innocent bloud .

Secondly , Sathan doth also many things by deluding her senses : making her to beleeue that which is not , and so deceiueth her in the conceit of her power : As that shee is transformed into a Cat and Hare , and so can enter into places the doores being fast , which is contrary to a naturall bodie , &c.

For though Peter came out of prison and the doores all locked , How Peter came out of the prison , the doors being shut . yet was this done ; First , by the mightie power of God : Secondly , nothing was done , but what might stand with the condition of a naturall body . The doores by the power of God were opened , and so gaue place to the bodie . The bodie was not contracted and exininated to pierce the same : neyther could the qualitie of the bodie endure the paine , neyther the quantitie be dispoyled of it dimensions .

As for that Dreame of the spirites transporting the bodie lying dead in the bed , Refutation of that conceit , that the soule returnes to the dead body and returning to it againe afterward : This being contrary to the diuine decree , That the soule being separated from the bodie , should returne to it againe , till the Resurrection : it must needes be a delusion and forgerie of Sathan .

Thirdly , 3 restraint by composition . the Witches power is restrained by Composition and Couenant with the Diuell , as the Good Witch must onely helpe , and the Bad Witch she must onely hurt : the one must be accounted the binding Witch , that other the vnbinding : The Policie of Sathan heerein hath beene partly discouered before . As also the iustice of God in confounding this couenant , and enlarging this power is layd downe hereafter .

Fourthly , the power at least of the good Witch , 4 restraint by the faith of the Patients . is restrained to the faith of the party whom she intends to help : Either hee must beleeue , shee can help him , or else , he shall receiue no good from her ; Of the reason and vse heereof elsewhere .

Fiftly , Fiftly , restraint by the magistrat the power of all Witches is restrained by the authoritie of the Magistrate . For though , if a priuate person detain them , they may either hurt or escape , yet if once the magistrate hath arrested them , Satans power ceaseth , in being not now able to hinder and defraud the Iustice of the Almightie : And lastly , it is also restrained to the good of the Church . To this end examine we

SECTIO III.

Whether seeing Sathan hath power from God , First quere to afflict man , that he doth the rather more hurt , by the means of witches

NO question , seeing wee are apt to distrust God , and depend vpon those , and to forsake Gods word ; therefore it is iust with God , to giue vs vp to be deceiued by them : so that , it is not for the Witches sake , but for the wickednes of man , that Satans power is enlarged : both for the Witches further condemnation , whose sinne is hereby increased ,

And also , Note . for the punishment of mans horrible and strange sinnes : by those strange and fearefull plagues , especially to condemne the infidelitie of men , in fearing or seeking to these .

Onely herein obserue the policie of Sathan , Sathans policie heerein . who though hee haue power from God , yet he will not execute it , but as sent from the Witch , or at least , seeming so ; that so he may both diuert the mind of man from God , and so nourish him in ignorance and Atheisme , as fearing and respecting the Witch more then God ;

As also , that hee may carrie the mind from home , from the consideration of our owne vilenes , and wickednesse , to looke abroad to the Witch , to obserue her malice , and so to encrease our rage against her , and thereby encrease our sinne , and yeeld her more power ouer vs ; and thereby still to send the minde from God , and his true meanes of helpe , to the cunning woman , &c.

SECTIO IIII.

Whether Witches may haue power ouer Gods children . Second quere .

NO doubt they may haue it , so farre as to afflict the body , because these outward crosses are common to all , Eccles. 9. 1.

And we are subiect to Infidelitie , Gods chidren may be afflicted by and so to Sathans power .

Yea wee are ignorant who are Witches , and so many times are chastized for our foolish charity in relieuing them .

3 Yea , wee may rashly condemne and censure them : witches In bodie . In soule . and therefore bee liable to the hand of Almighty God by them .

I And so by sympathy with the bodie , the soule may be afflicted : yea Sathan 2 may further afflict the soule , by reason that it cannot brooke so well the bodily misery , by working vpon the impatiencie thereof , and so forcing it to murmuring ; yea to a kinde of despaire : the rather , because the children of God , through ignorance or extremitie of paines , may by themselues , or others vse such vnlawfull meanes , or though they vse Phisicke , and some such subordinate lawfull helpes ; yet the principall is neglected , Repentance for sinne , and Prayer vnto God .

And seeing all things are alike to all men ; Eccl. 9. 1. 2 may not Sathan worke so vpon the minde , as by such or the like disposition to bring it to many , and such like raging fittes , eyther tampering with the complexion , as melancholie , &c. or furthering those passions of discontent and despaire , by leading them heereto .

And the Prouidence of God in vsing Sathan as an instrument , Why gods children may be chastized by witches to inflict by Witch-craft , these chasticements vpon his children , is manifold .

As first , to humble his children : that they shall not escape this scourge , as well as others : so I remember the Lady Hales complained ; What could I haue no other affliction but this , I could haue endured any , so it had not beene by this , &c.

2 To comfort his seruants , that seeing they shall in this greatest affliction haue a comfortable issue to conquer Satan , therefore heerevpon they may build the certainety of their saluation : As also ,

3 To instruct them , that seeing Satan may haue power to take away life , and yet not to hurt the soule finally , therefore heere is the triall of their Faith , though the Lord should kill them yet to trust in him ; Iob. 13. 15. heere the triall of their obedience , to yeeld vp life into Gods hands ; heere also their Wisedome tried , Actes 20. not to measure Gods fauour by outward things , not to set by this life , which Satan may preuaile against .

And hath not the Lord in this affliction of his Saints , The wicked heereby stumbled . some further vse for the stumbling blocke of an vnbeleeuing Generation ?

Yea surely , and that many waies :

1 Both to flatter them , that their estate is good , Note . seeing the godly fare as bad as they do .

2 And also to stagger them , that their estate is euill ; seeing , if Gods children are thus afflicted , for al their knowledge , and holinesse in this life , what shall become of them , that haue no knowledge , hate holinesse , &c.

3 And heerein yet most dangerously to stumble them , that seeing the knowledge and holinesse of the Saints cannot free them from the power of Satan , therefore away with knowledge , wel-fare ignorance ; what boots it to bee precise ? Note . Let vs liue as wee list .

Nay seeing these meanes , cannot preserue , Why may we not seeke to other ? and so a gap is open to all vnlawfull meanes .

Especially , if wee obserue Satans policie heerein , who vsually being sent to afflict some holy one , Note Satans policie in the affliction of the Saints . returnes as confounded , he cannot doe it , because they haue Faith , thereby intending , that none that haue Faith , are subiect to his power : and so puffing vp euen the best with securitie , and thereby preparing them through vaine confidence to his malice : So perswading the world , that he can touch any that hath not faith , and so still robbing God of his glorie ; as if the let were not in his free prouidence , but in the goodnesse of man : As if the Lord did not freely execute his prouidence , but was bounded therein by somewhat in man . And then he must be sent to the childe of the faithfull father , and preuaile there , as if the Faith of the Parents did not hold Gods protection ouer their tender Infants , aswell as ouer themselues : or the Childe , because he hath power ouer him , is excluded Gods protection , hath not Faith , is not of the faithfull feed .

And if now at the length it shall appeare , that Sathan , though hee haue returned as disappoynted by the Faith of the Saints , yet shall preuaile ouer anie , to afflict and torment them : Beholde then the dangerous delusions : Eyther this matter of Faith is but a mockerie , seeing it cannot resist Sathan : why should it not repell him on the one side , as well as on the other , If there were any such thing , or it had anie such power ?

Or else , the Saints may loose their Faith : and so , if Sathan preuayle against life , he must then also preuaile against Faith , for the vtter abolishing of the power thereof .

And what difference then between the wicked and godlie ?

Thus may the Saints be subiect to this affliction : and thus may the world stumble thereat .

SECTIO V.

And yet in all these afflictions much differ from the wicked .

1 AS both in the cause of the affliction . Diffrence betweene the godly & the wicked in their afflictions . Math. 25.

2 In the measure of it .

3 In the issue thereof ,

For the cause , If the Lord afflict his children with this scourge , neither is it in anger , Psal. 6. 1. or simply as a punishment of sin , though the Lord may intend the chasticement of the sinner heereby : 1 Difference in the cause . But especially , 1. To Try their faith : 2. To prouoke to repentance : 3. And so to take them heereby out of this miserable world .

But in the wicked it is otherwise : The Lord is angry when hee leaues them to Satan , hee entends the discouerie of their Infidelitie , and vnmasking of their hypocrisie : By this sharpe affliction hee awakens heereby their drowsie conscience , and so in the horror thereof , seales vp vnto them eternall vengeance , and leauing them to be releiued by carnall meanes , subiects them thereby more surely to the power of Satan , Note . by whom , making vp , in this renuing of their daies , the measure of their sin , they are ripened and hastened to the day of vengeance . 2 Difference in the measure .

Thus they differ in the cause .

2 As for the measure , the affliction either reacheth onely to touch the bodie , or else if the soule beare a part , still the hand of the Lord is put vnder , Psal. 37. 24. comforts are supplyed according to the affliction : or the sharper affliction , prepares to more sound and heauenly consolation .

But for the wicked it is not so with them : The soule is especially aimed at by the malice of Satan , and therefore , either the body is so smitten to driue the soule to despaire , or else by sending it to vnlawfull meanes , the soule is more fearefully ensnared by confidence in Satan , and so hastened to it iust & vnauoidable confusion : And thus they differ in regard of the measure .

3 For the Issue , 3 Difference in the issue . The Saints , If they escape out this affliction , 1 are more experienced in Satans subtiltie 2 more enabled to comfort , and relieue others , 3 more purged of carnall confidence , 4 more humbled and cast vpon the mightie power of God , 5 more quickned in faith , 6 more weaned from the loue of the world , 7 more warie to keepe themselues within Gods protection , more patient vnder the crosse , 8 more prepared to death , 9 more readie for the Lord . And therefore ,

If they are translated heereby , they make an happie exchange of sinne ; for perfect holinesse , of miserie for eternitie , of transitorie for eternall happinesse , of deceitfull friends for the fellowship and eternall communion of the thrice blessed God , that innumerable company of heauenly spirites and soules of the righteous ; the vnseparable vnion with Iesus Christ their Sauiour .

But for the wicked ; if they escape , that which they seemed to haue , is taken away ; they grow worse and worse , filled with all vnrighteousnesse , seuen worse spirits seising vpon them . And if they are taken away , then is the end of all their vaine happinesse , and a full powring out of Gods wrath vpon them .

SECTIO VI.

THus we haue heard wherein and by what meanes the Witches power is restrained . Wherein the witches power is enlarged .

Now let vs consider on the other side wherein it appeareth .

This may be discerned .

1. If we consider the Actions proper to their owne persons .

2. As also in their Actions towards others .

Concerning their owne persons .

First , it cannot be denied , but that more speedily , Actions concerning their persons . Speedy motion . then may stand with the ordinarie course of nature , they may assemble themselues to their meetings , or trudge to do any mischiefe ; as being carried by Satans power aboue the earth , or sea , speedily , for some short space , Inuisible . not being seene of any : which is not hard for Sathan to do , by thickning the Ayre vnder and about them .

As for any further means , whereby they may transport themselues in the likenes of an Hare , &c. this we haue shewed before to be but a meere delusion , notwithstanding any tokens they bring for the proofe thereof .

But that they may abuse the bodies of such , Note . whom they malice to ride vpon them , in the night : this howsoeuer it bee not impossible , yet I take it , it may rather prooue a delusion of the parties sence that is thus pretended to be abused , then any such reall taking vp of his body out of bed , and laying him there againe , because this may bee doone with lesse adoe , and yet deceiue more effectually .

Thus of the actions of the Witches towards themselues .

Touching his Actions towards others . Heere consider we these things . What the Witch can do towards others .

1 Their maner of consulting thereon , which is vsually in the Church , where they meet , to worship their maister :

Heere , 1 the Diuell enquireth what each would haue done .

2 They returne their particular occasions and businesses .

3 Their demaund by Sathan is graunted , and meanes propounded and tendred to the execution therof .

As giuing them powders and poysons , composed by his skill , in the secrets of Nature to take away life , to inflict diseases , & cure the same ; and especially , Note . to cloake his damnable conueiance heerewith . Teaching them to make Pictures in Wax or Clay ; that by the rosting therof , the persons wherof they beare the name , may continually melt & dry away by sickenes : And this , in a blasphemous imitation of the diuine power ( who vsed such means to accomplish his miracles , ) the better to colour his diuelish conueiances , which vsually are these .

1 To make men and women loue and hate one another : a matter possible for him to doe , by perswading the corrupt affections .

2 To lay the sickenesse of one vpon another , as vpon Iob , Iob. 1. yea to take away life , &c. by such Pictures , though they are no cause thereof . It being easie for Satan , being a spirit , to weaken and scatter the spirits of life , Note . whereby through faintnesse the party shall sweate out naturall moisture . And so also by weakening the spirits , the stomacke shal be weakened : whereby not being able to breed new nourishment , the old must needs in short time be spent .

3 He can raise tempests , as hath beene proued before : and ,

4 So to breed madnesse , and ,

5 To haunt men and places with spirits , and so by a kinde of obsession to vexe and torment them .

6 Yea , he can hinder the operations of nature , and so may be a means to hinder copulation , and so procreation , and that not onely in general : 1 As corrupting naturall heate , that the generating member may not execute accordingly .

2 That though it should pierce into the wombe , yet the seede being colde , may take no effect .

Or else , he may steale away the seed , that it shal not passe into the womb .

But particularly also , though the party may haue ability to others , yet to serue one , for the like reasons , he may be impotent , not able to performe the worke of Generation , Note . and so deny that duety of marriage , and so happily produce a nullity thereof ; vnlesse by Phisicke , or some spirituall means his power may be ouerruled , for which some time is to be graunted , and meanes vsed .

7 Lastly , Possession it cannot be denyed , howsoeuer the world wold obscure the worke of God herein : that euen by the meanes of witch-craft , Sathan may be sent euen into bodies of men , really to possesse them . As of olde it was vsuall in the Primitiue Church , and the like punishment continuing for sinne , the like meanes remayning to remoue the scourge . I see not but now it is vsuall in these later times ; as hath appeared euidently by many instances : the Papists themselues acknowledging as much , and the Gospel herein powerful ! to confound Poperie , and to iustifie the truth hereof .

SECTIO VII .

Of Sathans Policies in the execution of this Power .

ANd first , that he vseth Naturall medicines , Of naturall medicines . both for helping , and hurting , giuing the Badde Witches secret powders , and poysons to doe mischiefe withall , and directing his White Diuells ( I meane the Blessers ) to salues and such like medicines , to helpe their Patients withall .

This he doth ,

Partly , to make the Blesser beleeue that it is not Sathans power , Sathans policie heerein . but rather some vertue in these things , that accomplish such rare euents , and that so they may be more secure , and forget the couenant , and thereby accomplish their mischiefes with more delight , and greedinesse .

Partly also , to deceiue such as seeke vnto the Witches . And that by securing them in the lawfulnesse of this businesse , seeing they receiue nothing but lawfull meanes .

2 By causing them to put confidence in the meanes : seeing through their infidelitie , they proue vsually effectuall .

3 Thereby to deiect them from lawfull meanes , as Phisicke , &c.

4 And so to nourish them in blasphemie , contempt of God , and all diuine assistance , to abolish all trust in GOD , and dependancie vppon him .

SECTIO VIII .

He vseth also Prayers for the helping of diseases .

ANd this , Of praiers as to colour the secret compact more dangerously : So ,

To countenance the vaine bablings , and repetitions of profane and ignorant persons .

As also to shew his high malice , and derision of these diuine ordinances : and so also ,

To mocke and confound the lip-labor , and bodily seruice of the carnal christian .

And so , to inferre , that all second meanes , as Phisicke , &c. are needlesse , and vnprofitable , seeing it may bee done by good prayers : and this is a maine Ground in the ignorant people , Note . to reiect all lawfull helps : hence that speech of theirs ; God hath sent it , and he can take it away . Wherein Satans meaning is , to aduaunce himselfe in their hearts , to draw them to his deuotion , by the vse of such praiers , &c. as being pretended to be from God , are therefore , in this respect , more greedily intertained .

Especially heerein to coosin the Blesser the more desperately , Note . eyther by prouoking her to robbe GOD of his glorie , and so to ascribe these Prayers vnto Sathan , conceiting heereby some Diuine power , not so much in Sathan , who instructs her , as , in her selfe , that by these meanes is able to doe such wonderfull things ; especially seeing , to the doing thereof , a more strong and certaine Faith is arrogated . As being yeelded for the reason , why the Blesser can doe that by prayer , which another , vsing the same prayer , cannot doe , because he cannot beleeue . And so by this presumption of Faith , deluding her in the safetie of her estate , that shee is at least in high fauour with God , in no danger of damnation , whereby she is confirmed in her Practise , and so makes sure her condemnation .

SECTIO . IX .

Satan shrowds his power Vnder naturall diseases .

ANd doth not Satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases . As both , being able to iudge of the nature and criseis of them , and so to adioine his power thereto , to the hastening of death , by preuenting the helpe of Physicke , or infatuating the same .

As also hereby , being able to assimilate his malicious and desperate afflictions of the bodies and soules of men , Note . to some such like naturall diseases , that so his power may bee shrowded vnder Natures distempers .

Certainely , Experience makes this manifest vnto vs , And the Policie of Satan herein is manifold .

And that first to hide his owne secret compact vnder such naturall infirmitie , Note Satans policy heerein . that so he may both deceiue the Witch , as imagining , that by her naturall medicines she cures only a naturall disease , and so , that her compact with Satan was either conceited onely , or else is now dissolued . But especially , that he may deceiue others hereby ; Note . and that both the parties afflicted ; as detayning them by this meanes from the searching of their hearts , and yeelding themselues vnder the mightie hand of God , by vnfained repentance , laboring to make peace with him , that so they may be soundly cured : and so sending onely to naturall meanes , as if it were but some ordinarie and common infirmitie , incident to nature : and so , if it be cured by such meanes , ( as many times the Lord giues successe to the meanes to punish our security , and satisfie carnall wisedome ) then Satans power is lesse feared , lesse regarded , whereby he preuailes yet further on the soule , by nouzeling it in selfe-conceit of the goodnesse of it estate , and so the meanes are aduanced , Gods holy , and ouer-ruling hand abased , and reiected : And the Witch set in the place of God , and so heereby she preuailes more fearefully : not onely in the hearts of those that are holpen , to put confidence in her , but in others also , who are desirous to bee holpen at so easie a rate .

And so the skilfull Physition ( That Ordinance of God appointed hereto ) is neglected and despised ; Note . and so in the issue , the whole glorie and Crowne redounds to the Diuell : His power is aduanced , his kingdome enlarged , the Gospell and Scepter of Iesus Christ condemned or neglected , and Atheisme , yea grosse Idolatrie , encreased and confirmed .

But if these seeming naturall diseases be not cured by these meanes ; Note this . yet the Credit of the Witch , and Satans in her , is yet notwithstanding saued .

1. Either , they sought too late .

2. Or , else they did not apply the medicine well .

3. Or , else they did not beleeue it could doe good .

4. Or , it hath holpen manie others .

5. Or , yet it may doe good : And therefore seeke for more : Goe to some other Blesser , that hath better skill : Make peace , with more confidence .

6. Or now , goe to the Physitian at last , to consume their estate , and so breed discontent and despaire .

7. Or , languish in despaire , seeing God is forsaken , or sought too late vnto .

And so Satan triumphes in his spoyles , Vses . confounds the vnbeleeuing generation , 1. Satans Triumph . that liues securely , notwithstanding such a Messenger from Hell , might rowse it out , thereof .

And so God is glorified , 2. Gods glorie . in making the world without excuse , that still will liue in Ignorance , and desperate Atheisme , in horrible prophanenesse , and workes of the Diuell , and hastening hereby the comming of his holy Sonne IESVS , with his reward with him , to recompence to euerie one according to his workes .

CHAP. II.

Of the detection of Witches , and meanes thereto .

OF the detection and punishment of Witches : That they are to bee punished with death , especially the Blesser and good Witch , as they terme her .

SECT. I.

Of vnlawfull meanes of detection .

HAuing discouered the power of Witches , and so followed them to the vtmost of their glorie and aduancement : Seeing now Pride goeth before destruction , and the glorie of the wicked is their shame : Let vs now consider of heir Fall and confusion , and of such meanes as further the same .

Wherein we may behold the admirable wisedome and power of God , Gods wisedom herein . who as hee leaues them to their owne lusts , to embrace Satan , and submit vnto him , for the obtaining of their desires ; so hath hee so disposed in his wonderfull Iustice , that the God whom they worship , when he hath them sure his owne , seeing he is greedy of his Prey , and would gladly haue other imployment to doe more mischiefe , therefore he cares not how soone the bargaine be performed , and rather then faile , though all other meanes of detection should cease , himselfe will bee the instrument to bring his Beare to the Stake : And this he doth ,

By Being an instrument for the detection of the Witch , Satan the Authour of discouerie . and yet in such dangerous policie , as that heerein also he hunts after vnstable soules , while he seekes to giue them content in the discouerie of the Witch which hath done them so much mischiefe . Note .

To this is it , that he hath not onely The Blesser readie to discouer and detect the Bad Witch , By vsing the Blesset to discouerie . that so he might thereby encrease the poore peoples rage against the Witch , whereas indeed they should be angry at their sins .

But whereas in their affliction they should seeke vnto the Lord that smites them , Os. 6. 1. by this discouery of the Bad Witch , he encreaseth the reputation of the Blesser , and so prouoketh the people more eagerly to runne after her .

And now the Good Witch vttereth easily all her deceitfull wares , to the deluding of the parties that are thus inquisitiue , and many times to the condemning of innocent bloud .

And to this purpose , because people will bee loath to credit her word , concerning the supposed harmer and Bad Witch , therefore she hath vsually either some glasse wherein to shew the partie offending : or else hath certaine deceitfull and Satanicall experiments , to confirme her former detection of the Witch ; As namely , by casting her into the water , sticking of needles , or bodkins , vnder the stoole where she sits , burning of the thing bewitched , &c. By which , either she confirmes the superstitious people in a wrong conceit , it being easie for Satan to further these signes heereto ; or if they conceiue aright , yet by vsing these indirect meanes for discouerie , they shall yet deeplier engage their soules vnto the power and malice of Satan .

And therefore though the Bad Witch may bee detected by these meanes : yet neither is the wise Christian to vse these meanes for the discouery of this Monster ; neither is the Magistrate to admit of this detection , as a sufficient euidence for the certaine discerning and iudging of the Witch .

It will then be demanded , What detections and presumptions lawful wee may haue to discouer a Witch ?

To which wee answere , That as the Lord hath ordained the Punishment of these offenders , so no doubt hee hath also disposed the meanes whereby they may be detected , that so they may be iustly punished .

SECTIO . II.

Of lawfull meanes of detection , And I of Presumptions .

THe meanes of these Detections are Principally Two . Of lawfull meanes of detection : and first of presumption .

Examination , and Conuiction .

Touching Examination ; This is , when the Magistrate makes enquiry concerning this crime , and that not vpon euery corrupt passion , or sleight occasion , but vpon weightie Presumptions , probably coniecturing of the Witch .

These are :

1 Notorious defamation of this crime , by the most of neighbours which are of the best report .

2 The Accusation of a fellow Witch , either at examination , or at the day of death is not to bee neglected , because now Authoritie hauing seized on hit , though she may lie before she be discouered , yet now hauing confessed herselfe , she is an Instrument of the Lords Iustice , Note . to satisfie Authoritie , and cleare the innocent , by speaking truth , &c. ( though otherwise shee would not ) to accuse the delinquent .

3 A third presumption is from the effect of cursing : For when a bad tongued woman shall curse a partie , and death shortly follow , this is a shrewd token that shee is a Witch , because Witches are accustomed to execute their mischeuous practises by cursing and banning , & this may be sufficient for examination , thogh not of conuiction .

4 If after Enmity , quarreling , or threatning , a present mischief do folow .

5 If the partie suspected be anie kim , or of Special acquaintance with a conuicted Witch , because it is the manner of them to conuey their Trades and Spirits one to another , and especially to those that are nearest about , and most familiar with them .

6 It is obserued , that the Witch receiues som mark from Satan to owne her by , in some priuy place , which is vsually raw , whence the spirit draws bloud , &c. and this , if there be no other reason in Nature , is a shrewd presumption , to examine at least .

7 And so if in examination wee find the partie contrarie and in diuers Tales : not onely Fearefull , for this may be in a good case ; but Doubtfull and Different , this may bee a Presumption to argue a guiltie conscience :

Thus of Presumptions .

2. Of Examination .

Now concerning Examination , this may either be made by Question from the Magistrate , by certaine wise and crosse Interrogations to this end :

Or else by Torture , when together with words , some violent meanes are vsed , by paine , to extort confession , which may haue necessarie place when the partie is obstinate .

3 Of Conuiction .

Hauing vsed the best meanes by Examination , the next is Conuiction , whereby after iust examination , the Witch is discouered ; To this must concurre , not bare presumptions , but sufficient Proofes : Not such as heeretofore haue beene reckoned , or like to those ; As scratching the suspected party , &c. The confession of a partie dying , that such a one hath bewitched him . But for manifest conviction , these Proofes are to be esteemed sufficient .

1 The Free confession of the crime by the party suspected , Proofes hereunto . after due examination , being found in diuers tales .

I but say the Partie will not confesse , Here then the testimonie of two sufficient witnesses is currant , prouing one of these two things : either ,

That the party accused hath made a league with Satan ; or hath done some knowne practise of Witch-craft , producing likely arguments for the confirmation thereof : As

1 That the Witch hath called vpon the deuill for helpe .

2 That she entertaines a familiar spirit , and had conference with it in any Forme , or likenesse .

3 That she hath shewed ones face in a glasse being absent .

4 That they haue fore-told things to come .

5 Holpen to things lost , whereof they haue had no ordinary meanes of knowledge .

6 That they haue healed by Prayers , Spells , Amulets .

And so , howsoeuer the League with Satan be secret , and therefore not able to be discouered , yet is both Satan willing to haue it knowne by effects , Note . for the increase of his kingdom , & hastning the confusion of his slaues , and so by such like effects hee doth discouer them : 1 To haue speedier possession of them , lest afterward by remorce they might bee brought to repentance , 2 as hating so detestably euen all mankinde , that he cannot endure they should inioy the world , or the benefits thereof , no not an houre : 3 but especially , Note Satans policie herein the Policie of Satan in this discouerie is , 1 to satisfie the rage of the people , who now hauing found the Witch , instead of being auenged of their sinnes , doe intend nothing more then the satisfying of their malice in destruction of the Witch , 2 and so therein to procure credite and estimation to the good Witch , to make more worke for her , by whose meanes , this enemy to mankind , this badde Witch hath beene discouered .

And yet we may obserue the ouer-ruling hand of God herein , Gods ouer-ruling hand herein . that though Satan do hasten the speedie discouerie of the Witch : yet the Lord in his holy wisedome , oft-times disposeth , that such shall liue long , yea die vndetected : Eyther because some of them , may belong to the Election , and therefore may repent of this great sinne by holy meanes , and so bee freed both from temporall and eternall punishment .

Or some remaine longer vndisclosed , to execute greater mischiefe in the world : as they are more cruelly bent thereto .

Or else , there may be some Couenant with Sathan by the Wach for some terme of yeares , which hee is contented to binde himselfe to , to haue her more sure , and secure thereby .

And thus of the proofes to discouer the Witch , without which shee may not safely be condemned .

CHAP. III.

Of the True Remedies against Witchcraft .

HItherto of the meanes to Discouer Witch-craft : Now let vs consider of the meanes whereby we may preuent , and be deliuered from the same .

SECTIO I.

WHEREVNTO , Authoritie of the magistrate . seeing the Lord hath gratiously afforded the blessing of Gouernement as a speciall means to discouer witchcraft : and so by cutting off the offender by the Law , very mercifully also to preuent the same . Therefore let vs acknowledge vnfainedly the goodnesse of God heerein . Pray we for the Magistrate , that the Lord may giue him a discerning spirit herein : and yeeld we al conscionable obedience to him vnder God , that for our sins he may not be giuen vp to security & such strong delusions , as either to neglect the prosecuting of this sin , or to iustifie the same .

Surely , as we haue great cause to be thankefull to our God for that which our Gracious Soueraigne hath commended for the perpetuall good of the Church to this end : so are we also to blesse his Maiestie for that further Courage and Conscience of our true Christian and renowned King , In Demonologia . that hath also iustified the kingdome of Christ against that vsurped Hierarchie of the Roman Antichrist , being that Arch-coniurer , & deceiuer of the world : O how hath he bin displayed and liuely painted out by the Pen of a ready Writer ! And shall not the Lord preserue his Anoynted to burne the whore with fire , and make her desolate ? O that the Lord would make vs worthy of such a blessing , that our eyes might beholde the fall of Antichrist ! That the Kingdome of Iesus Christ may be set vp in full beautie , that the First-borne may come in , Iew . and Iesus Christ may come to iudgement : Euen so blessed Father , hasten this thine eternall Word , and let all the people say , Amen .

Now let vs further consider of the Remedies of Witch-craft .

These consist eyther in preuenting of the evils and dangers thereof , or ,

In the Recouerie and Release from the same .

That these may be preuented , it is manifest :

First , That Sorcery may bee preuented . because otherwise , All should be afflicted : For Sathan maliceth all , would have none free , and therefore the Lord that hindereth his malice heerein , hath also ordayned meanes heereunto .

Secondly , the very Witches themselues haue confessed , that they could not preuayle against some : And we see ( by Gods mercie ) the most freed from them .

What may be the meanes heereto ?

SECTIO . II.

Of the particular Remedies against Witch-craft .

These are either ,

1 Deceitfull and dangerous .

And these are of two sorts .

1 Eyther such as seeme to helpe , and yet doe nothing in truth .

2 Or else , if they yeelde helpe to the bodie for the present .

1 They both leaue it hereafter to further mischiefe .

2 And especially do hurt the soule , both : first , for the present : but , 2 chiefly for the time to come .

2 These Remedies are sincere and safe . And these are Generall , or Particular .

Naturall or Spirituall .

And these eyther ,

Preseruatiue or Restoratiue :

Or , Priuate or Publike .

SECTIO III.

PReseruatiue Remedies , are such , whereby men are kept from the power & hurts of Witches : and these are such 1 As concerne the persons of men , 2 Or , the places of their abode .

1 To preserue the persons Preseruatiues for persons . of men , the chiefe & onely soueraigne means is , that whereas by nature , wee are all the Diuells slaues , led captiue by him at his will , subiect to all sorts of his delusions and torments , vpon anie occasion : Therefore we would discerne this naturall condition out of the Word .

2 Discerning of it , wee would not rest therein : but rather be brought to a deniall thereof , to renounce How to renounce nature . the same by true sorrow and repentance , and so labour to attaine vnto the glorious libertie of the Sonnes of God .

And this , by embracing Iesus Christ , How to be in Christ . and so be partakers of the Couenant of Grace , in his bloud , 1 by receiuing the Gospell , 2 beleeuing the precious promises therein contained , 3 applying the same to our particular conditions , 4 and so returning thankefulnesse vnto our GOD. For these his rich mercies in the pardon of our sinnes , by yeelding vp our soules and bodies as a liuing sacrifice vnto our God , in obedience to his blessed will , euen with all sinceritie , and readinesse of minde , and purpose of heart , together with conformitie of the outward man in our reasonable seruice of God all the dayes of our life .

As heereby , hauing the promise , 1 to be kept by the mighty power of God to saluation , 2 to bee alwayes within the speciall protection of the Lord to bee kept in all our wayes : 3 To this end to haue the ministring of the blessed Angells , to preserue vs from the euill one , that there may no Witch-craft preuayle against Iacob , nor sorcery against Israel , otherwise then before hath beene layd downe : not that the Elect may be altogether free from this affliction , but that it shall turne to their good , their soules shall be safe , and they are nothing so often subiect thereto as the wicked and reprobate .

And therefore , laboring to walke honestly as in the presence of God ; remembring that his Angells attend for our protection and comfort , and so being carefull not to grieue those heauenly souldiers , but to encourage them in their watch and guard ouer vs , 1. Corinthians chap. 11. and verse 10.

This soueraigne Remedie subordinates also many speciall prouisoes and caueats , according to our seuerall occasions in the world : As next to renue our right in Christ daily by vnfained repentance . To arme our selues daily by conscionable meditation in the Word , and the prouidence of the Almighty in the protection of his children , Psal. 91. To feare our selues continually , in respect of our owne worth or sufficiencie , and so to renounce carnall confidence , and policie , &c. wholy to resigne vp our selues into the sole protection of the Almighty . To maintaine our Christian libertie and humility with all wisedome , not being seruants vnto men , but to bring them to Christ , not to entangle our selues with the world , though wee must vse it : to auoide as much as may be euen lawfull pleasures , and recreations , especially , if they be doubtfull & of euill report , as carding &c. wherin vsually Satan hath a cast . To be choise of our company , especially , of Papists , profane persons , cursers , swearers , &c. because by these instruments God tries our sincerity , and Satan if we grow indifferent , eyther prepareth to the Trade , or preuayles to afflict vs by them .

To be wise in our Liberalitie , and Almesdeedes , not distributing to each sort of poore , because many times Witches go vnder this habite , as being left to this miserie , for the confusion of their conceited soueraignetie , and prouocation of their Enuie and Malice , to doe further mischiefe : especially , to take heed if any such suspected seeke vnto vs ; to bee straight-handed towards them , not to entertaine them in our houses , not to relieue them with our morsels : Especially , if wee discerne them as their nature and neede is , to be free mouthed , Note . and light fingered , to craue of the best , and not to be satisfied , and to be bold & impudent , &c.

And therefore heere it standeth vs vpon to vse a Christian courage in all our Actions , not to feare their curses , nor seeke for their blessings , for after these things do the Gentiles seeke , &c. Iude 8. yet not with ratings or reuilings , but , The Lord rebuke thee Sathan . If wee do good to any , let it be especially to the houshold of Faith : and so to examine such of their beliefe , Gala. 6. 10 of their experimentall knowledge concerning saluation , and so we may by Gods mercie , Witches will not indure this vsually . both preuent our selues from being hurt by them , and happily discouer them , and hasten their confusion .

And therefore if we haue got any inkling of their leagues or spirites , or prayers , &c. we are in no case to conceale this , Be liable to his malice . lest wee bee confederate with Satan : or at least , for our infidelitie , and carnall wisedome , but in the name of God let vs manifest what wee know ( if occasion serue ) to the Magistrate : especially if there be any hurt done , wee are bound in conscience to iustifie God ; to bring his Iudgements to light , to hasten his enemies to their confusion , and procure any lawful case to his poore afflicted seruants .

Thus may we preserue our persons from the malice of Sathans Instruments .

SECTIO IIII.

Preseruatiues for houses .

COncerning our houses , because it is the policie of Sathan to worke by degrees , and so by shaking our faith , and distracting , or hindering vs in holy dueties , to disquiet or feare vs ; and thereby to worke vpon our Infidelities , and distempers , bringing vs thereby to neglect of holy means , and prouoking to impatiency , wherby wee may giue the Lord occasion to leaue vs to his snares : Therefore hath he vsed to haunt and molest our dwelling places , with Apparitions and strange annoyances of noise &c.

And therefore it is very fit to preuent him heerein by holy meanes . First by an holie dedication .

And these are , First , the dedication of our houses : and this is done ,

1 Not onely by conscionable prayer vnto God , when wee come vnto them : 2 but also by solemne vowing and consecrating them to the seruice of God , as in the first epistle of Paul to Timothy chap. 4. verse 5.

3 To make choice of our habitations where wee may enioy the powerfull ordinances of God . And ,

4 If we come to any houses where any monuments of Idolatrie haue remayned , thence to remoue them .

5 Yea , if ( as the manner was in Poperie ) for the verie building of their houses , to fashion them according to the Idolatrous temples : If in such cases we alter so much , as may take away the resemblance of Sathans Throne : I thinke it ( sauing better Iudgements ) though for the publique , in indifferent things , wee are to leaue things to the Magistrate , to bee ordered and disposed of by him : yet in our priuate affaires , where wee haue power in our hands , I say , I thinke it may stand with Christian wisedome and courage .

6 But howsoeuer , wee may not be ouer-curious in these things , I doe speake as a foole : I take it , nay , I dare auouch ( by the grace of Almightie God ) that wee shall vndoubtedly much sanctifie them by holie order , and discipline in the Familie , by holie Exercises of Prayer and Meditation in the Word , catechizing of the Families , purging out incarnate diuells thence , I meane prophane and rebellious seruants , Psalme 101. that hate to be reprooued , not buying their seruice so deare , as to giue them libertie to profane the Sabaoths , to let them liue in ignorance , profanenesse , &c. lest for these things the wrath of GOD come vppon vs , and the Lord leaue vs to be afflicted by euill Angells .

This in generall hath beene the practise of the Saints , and out of the particulars of their practise these particulars may be auouched , as Deuter. 20. 5. Wee haue runne for the dedication of the house , wherein was acknowledged , that wee receiued it as the free gift of God : not that great Babel which we haue builded for the honour of our name , Dan. 4. Psalme 49. &c. But that which God of his mercie hath giuen vnto vs , 1. Chron. 29. and therefore we should giue it vnto him againe , in consecrating it to his seruice . Examples we haue of Abraham building an altar where hee dwelt , to worship God , Genes. 12. 8. of Noah when hee came out of the Arke to inhabite the earth , that great possession which then the Lord restored , and enfranchised him withaall , Genes. 8. 20. of Iacob , when hee came to Bethel , which he consecrates as an house vnto God , though otherwise it was the house of his habitation .

So did Hezekiah sanctifie the people , when they came to receiue the Passeouer , fearing lest they had not glorified him in their families and habitations , 2. Chron. 31.

So did Iacob purge his familie of Idolatrie , casting out all the Idolls of his wife Rebecca , &c. Genesis chap. 35. vers. 1. 2.

Thus of the remedies preseruatiue .

SECTIO . V.

Restoratiue Remedies generall .

NOw the Restoratiue means follow , and these are either 1 Generall concerning whole Countries .

Or else , Speciall , respecting particular persons .

The Generall remedies to dissolue the workes of Sathan are .

1 The free libertie of the Gospell , Luke 10. v. 18. Sathan like Lightning falles downe thereat : So doth Moses to this end commend the reuerend and obedient hearing of the Lords Prophets , Deut. 8. 18.

2 Conscionable execution of Iustice , against all other offenders , but especially against these , and among these against the Good Witch : she is the meanes of encreasing the other : and yet it is lamentable to obserue , that the Good Witch is spared , and accepted vsually of all , because shee helpeth at a pinch , holdeth life and present hopes , though the Badde Witch now and then , because wee would not loose our present happinesse , we cannot endure afflictions , is haled to iudgement .

Thus of Generall Restoratiues .

SECTIO VI.

Particular follow for priuate persons .

THough not absolute and necessarily effectuall , as was the gift of casting out of Diuells which ceased with the Apostles and Prime Churches : yet profitable and conuenient to be vsed , euen vnto the worlds end of all Christians , very comfortable in the issue and successe thereof .

These are ,

1 To search out the true cause of this affliction , namely their sinnes , Lam. 3. 39. 40. 1. Sam. 5. 15.

2 To approoue our faith in the free mercie of God by heartie Prayer and Fasting , for pardon especially of sinne , and remouall of the affliction , as may stand with Gods glorie , submitting heerein to the will of God , 1. Sam. 16.

3 Submitting patiently to the affliction , and comforting our selues with the speciall protection of our God , and faithfull promise that this shall turne to our good , assuring our selues that the Lord wil not suffer vs to bee tempted aboue our strength , but wil grant in his good time a ioyfull issue : not measuring our estate in Gods fauor simply by the successe heerein , much lesse by the affliction it selfe , which is common to all , but resoluing , though hee kill vs , yet to trust in him , and trying our selues by the different bearing and qualifying of the affliction that it hath

1 More weaned vs from the world :

2 More humbled vs in a hatred of sinne .

3 More prouoked vs to hunger after heauen .

4 More purged and prepared vs thereunto .

And thus of the true Remedies .

CHAP. IIII.

Of False Remedies .

SHall wee now take some view of the False and superstitious Remedies , vsed by the Genttles , and encreased by the Papists , to release and preuent these mischiefes ?

Surely , neuer more need to display and confound these practises , and yet to name them , is sufficient to confute them : Apostolike power herein .

Which are they ?

Examine we the Foundation .

First , in Imitation of Apostolike callings , there is also presumed Apostolike power , to worke miracles , to cast out diuels , and so by a miraculous gift , to heale such mischiefes as do proceede from Witches .

Vnto which we reply , Refuted , that that extraordinarie calling ceasing , the effect ceaseth withall :

As 1 being not necessary for these Times , seeing they were ordayned onely for the Confirmation of the Doctrine of the Gospel , newly planted and to bee rooted in the hearts of Infidels , or to bee iustified thereby against their forged miracles ; which being now approoued and acknowledged of the Christian Churches , and hauing a constant and ordinary Ordinance of the Word , to instruct the same sufficiently .

There is no neede of such extraordinary Signes , so witnesseth the Spirit , 1. Cor. 14. 28. That change of tongs , and some generall Miracles , are for a Signe not to them that beleeue , but to them which beleeue not : as if the holy Ghost should say , that the Gospel in the first preaching thereof , was accompained with strange and miraculous operations , as a Signe to manifest the power thereof to the confusion of all the fayned miracles of the Gentiles , wherein they vaunting , might bee detained from embracing the glorious Gospel of Iesus Christ , as being offered to the world without Efficacie , from base and contemptible meanes : but that the power of the Lord being manifest in the weakenesse of his seruants by these miraculous operations , as it was sufficient to make knowne vnto them , that the Gospel was nothing inferiour to the Oracles of the Deuil , seeing it was honoured with such excellent and supernaturall workes : so by the inward working thereof in their conscience , in discouering the secretes of their hearts , and meeting with their hidden , false and secret corruptions , which of all others was the greatest Miracle :

It might thereby gaine the true Esteeme among them , that GOD was in , and with the meanes : 1. Cor. 14. 25. 26. and thereby might prooue effectuall to conuert the vnbeleeuing , as the Lord had ordained him vnto saluation . Actes Chap. 13. Verse 46 , 47 , &c.

Secondly , 2 Reason . As it is not necessarie that these giftes should nowe remaine : so if they did remaine , they might then challendge the effectualnesse of the Apostles preaching , as if that the Gospel were not sufficiently confirmed by them , seeing still it needs to be confirmed by miracles .

3 And seeing the Promise and the Gift goe together , 3 Reason . therefore , in that the Promise was onely made to the Apostles , concerning those times , to doe those things , and not to the generations of the churches succeeding ; therfore seeing the Promise was only in force vnto them , Marke 16. it followeth also necessarily , that the gift was limited accordingly .

And therefore , though it be pretended , that the Church of the Iewes 1. Obiection from the lewes answered . had this power , and why not then the Church of the Gentils , vnder Christ , seeing Christ was nothing inferiour to Moses ? yet seeing no certainetie can be gathered out of the Word , of any such Iewish power , but that rather they are condemned heerein , as doing it by the helpe of Sathan , and so our Sauiour in that reply , driues out one naile with another ; and when they accused him to cast out Diuells , Mat. 12. 27 by helpe of Beelzebub , returnes it vpon them , By whom then doe your children cast them out ? As if he had said , Cast the Beame out of your owne eyes . It is you that cast out diuells by the help of Beelzebub , and would you excuse your selues by condemning of me ? or do you measure me by them ? Therefore they shall be your Iudges , Acts 19. 13 they shall iustifie mee whom you condemne , their maister hath acknowledged me to be the Sonne of God , though they worke by Satan , and therefore shall rise vp in iudgement against you , that condemne me to worke by Sathan , who by them hath iustified me , to be the mightie power of God .

As for that they alleadge , Obiection from the Promise answered . That such tokens shall follow them that beleeue : In my name they shall cast out diuels , &c. Marke 16. 17. This is to be vnderstood concerning the church immediatly after Christ , to be fulfilled onelie vnto them , and their immediate Successours ; for some short time , so long as the Church continued vnder Heathen Gouernors and Persecutors , which were to bee conuinced and bridled by these mightie workes . 3 Obiection from experience answered . And therefore , though in all Ages of the Church , there haue appeared alwayes some , that haue cast out deuils ; yet hath this beene , not by the Power of God , which ceased in the decay of zeale and synceritie , with the Primitiues ; but by the Power of Delusion , through the efficacy of Satan , 2. Thess. 2. 9. whereby Antichrist then rising , and aduancing himselfe in the heartes of Gods people , as being giuen vp thereto for their disobedience to the Gospel , by meanes of these fained and diuellish wonders , confirmed in the hearts of the vnstable people , Colloss. 2. 23. his voluntary Worship , 1. Tim. 4 2. and Doctrine of Diuels ▪ and so enabled himselfe thereby aboue all that is called God .

And that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought .

The first whereof , Is the Name of Iesus , 2 Proued false by the means imployed in them . by the vertue whereof the Diuell is pretended to giue place , and against his will to bee thrust out of possession . Wherein , though wee denie not , Note . that it is lawfull to call vpon The Name of Iesus in Prayer , An Obiection answered . for the deliuerance of any , that are possessed , and bewitched , yet that wee may presume , that our prayer shall take effect , otherwise then may stand with GODS glorie , and the good of the Church : this is contrarie to the Nature of the thing wee pray for , which being a Temporall , ought to be begged , but with Condition onely , if God will , as may stand with his glorie , as in the sixe and twentie chapter of Saint Mathews Gospell : and also , contrarie to our duetie and allegeance , which doe pray , That the will of GOD may bee done in all things , that our wills may be subiect vnto his .

And seeing the Pupists wil haue this Name of Iesus effectuall , Note ▪ not so much , The error of Papists . because it is inuocated by a Beleeuer , hauing Faith and vnderstanding to call on GOD aright ; As onely , by the very Name vttered in so many letters and syllables ; though without Faith , yea without Vnderstanding , which by vertue heereof , shall bee able , being repeated , to cast out Sathan without exception or resistance . This certainely can bee no Miracle , but a Satanicall delusion .

1 Because the Name of Christ , thus barely pronounced without faith and vnderstanding , hath no warrant from the Word .

2 Neither doth it allow vnto any ordinarie Christian any such speciall calling heereunto .

3 Nay , it is flat contrary to the nature of the Word , which is onely effectuall , not when it is spoken , and barely pronounced , but when it is vnderstood and beleeued both of the Deliuerer , and the Receiuer also , as that and other like Scriptures are to be vnderstood , Philip. chap. 2. vers. 10. Hebr. 4. 2.

Much like may be answered concerning the reliques of Saints : Reliques of Saints reiected . another Remedie which they haue , to cast out diuells . For howsoeuer they alledge , that a dead man was raised at the Graue of Elizeus , 2. Reg. 13. 21. that Peters shadow and Pauls handcherchiefs did many strange things : yet doth not this proue , that their Reliques may doe the like . Act. 19. 21.

First because the times are now different , Act. 5. 15. there is no need of such meanes , as was in those dayes .

Secondly , The Gift is therefore ceased , as seruing for necessary times , and the Reliques , are for the most part counterfait , and therefore they can produce but counterfait Miracles .

Touching the Signe of the Crosse , Signe of the Crosse disclaimed herein , howsoeuer this bee applyed to cure in these cases ;

Yet , this is blasphemous impietie , to ascribe to the Creature , what is proper to the Creator . Namely to doe Miracles .

Neither the Apostles , nor the Sonne of Man himselfe , his Godhead being set apart , beeing able to doe these things , but onely the Finger of GOD. Exod. 8. Matth. 12.

As for the vse of Holy water , Graines , Salt , Images , Agnus Dei , &c. To this purpose the Truth is , Other Remedies reiected , as Holy Water , Graines , &c. these are prophane superstitions , because they are not sanctified by the Word , to that end : That which Elisha did by casting in Salt , being not from the vertue of the Salt , which was not hallowed but by an extraordinary calling , and gift enabling there vnto .

Lastly , Exorcisme refuted . whereas also it was ordinary among the Papists , to vse Exorcismes to this end ; Namely , to adiure and command the Diuell in the Name of God , to goe from the Partie . This is now ceased , because the Gift of Miracles , as also the promise annexed to the Gift is ceased withall .

For the better vnderstanding hereof obserue wee farther herein ; That howsoeuer by these deceitfull Remedies afflicted parties seeme to be relieued , and deliuered from Satans power : yet indeede it is nothing so .

This appeareth :

Because , though the torments may cease , yet the Diuell leaueth not the Parties , but onely ceaseth for a time willingly , to establish men in Errour , and in worshipping of himselfe , and so entreth deeper into them .

And this is the Effect of all such Remedies as are procured by Coniuration , and the Charmes and spels thereof : wherby though the Diuel seeme to be bound from hurting , yet the party thereby indeed is more bound to his power & malice , & though he seeme by the vertue of such holy Names of Iesus , &c. to be cast out , yet doth he only cease to afflict the bodie for a time , that so he may procure greater confidence in this his Trade : And thereby take possession both of body and soule .

It may bee heere then demaunded , Quaere . Whether seeking acquaintance with the Witch , Concerning the releeuing of witches . and vsing of her to our houses bee daungerous , and whither ( I say ) It bee lawfull to relieue them , or no : If wee suspect them to bee such , seeing it is conceiued that they haue power ouer vs by the same ?

To which wee answere , that in our Beliefe we are first bound by the Law of GOD to doe good to the Houshold of Faith , Esay . 58. Gal. 6. 10. and so after these , to relieue where there is most corporall need , As for the releiuing of these Witches , seeing suspition may deceine : therefore we may not simply neglect these , If they be onely suspected ; so wee doe it from a good ground : Namely , obedience to Gods Commandement ; and a compassion to them , especially to doe their soules good : Adioyning some spirituall Exhortation withall , to instruct them if they bee ignorant , to deterre them from such damnable and odious courses . Auoiding wisely

Vaine glory to bee seene of men , as Matth. 6. 5 , 6 , 7. Especially taking heed , that we relieue them not , as the Gentiles were woont to worshippe their gods ; Tull. Ne noceant . that they may not hurt vs , in carnal policy , seeking to bind them to vs : as knowing that Feare in this case , as it may giue iust cause to the Lord , to leaue vs into their hands , for the punishment of our infidelitie : so if our bodyes escape , yet a worse thing may certainely follow ; Namely , the stealing away of your heartes from God by this meanes , and so the enthralling of our soules vnder the power of Satan .

And being wise also , in the manner of our reliefe , whereby we may happily try them :

1. Namely to giue them onely for necessitie , of the meanest , seeing these being puffed vp with their consorted powers , Note . thinke nothing to good for them . As I haue obserued , they must fare of the best , &c ,

2. And to keepe our selues within the bounds of mans authoritie , to see them releiued at their houses , and that by setting them a worke , and so paying them an ouer-plus for it , that they may prouide for themselues : For hereby happily you may also discerne them , As being an idle & vagrant generation , alwaies gadding : their own house is a Wild-cat , they must needs be stirring whom the Diuel driues .

3. And lastly , to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse , but to accuse and draw them to the Iudgement Seates , for the saluation ( if it may bee ) of their poore soules .

And though Iudgement may sease vpon them : yet so long as they liue they may be relieued , onely with the coursest , and that for necessitie , especially heere an Interpreter , one of a thousand prooue their best Purueyor to minister a word in due season , for the comfort of the soule .

CHAP. V.

Of a Principall Remedie against Witchcraft : Namely , the due Execution of Iustice vpon the Offenders .

THus haue we shewed both what deceitfull and daungerous Remedies haue and may be vsed , to ease this affliction .

As also what Lawfull Remedies are to be applyed hereto .

It now remaineth , that wee adioyne A speciall publicke Remedie , for the preuenting and rooting out of this mischiefe ; Namely , Execution of Iustice .

And here first , Let vs determine , what measure of punishment is due to this Sinne .

Secondly , we wil adde some Motiues to encourage the godly Magistrate , to the Execution of the Punishment .

SECT. I.

Of the punishment of Witches with death . What Punishment is due to Witchcraft .

The Word of GOD doth clearely prooue , That thou shalt not suffer a Witch to liue . Exod. 21. 18.

And so the practise of Holy men , hath been agreeable thereunto in the due Execution of this sentence against them in all ages . As appeareth :

Not onely among the Heathen , who euen by the Light of Nature were endued for the very safety of Life , to punish this Sinne with Death .

But especially among Christians where generally such Malefactors are condignely punished .

And that this practice ought to stand in force , Prooued . appeareth .

1. Because , this being a Iudiciall Law whose penaltie is death , seeing they haue in them a perpetuall equitie , and doe seeme to maintaine some morall precept , is Perpetuall : As seruing to maintaine the Equitie of the three first Morall Precepts of the first Table ; which cannot be kept , vnlesse this Law be put in execution .

2. This Iudiciall Lawe , hath in it the Equitie of the Lawe of Nature , and therefore is perpetuall : It beeing naturall that an Enemie to the State , a Traitour , &c. Should die the death .

And such is a Witch , vnto God , the King of Kings .

3. The Witch is an Idolater , wilfully and in a most presumptuous maner , as renouncing God willingly , and chosing Satan to bee her Soueraigne Lord , therefore according to that Lawe , shee is to be stoned to death , Deut. 17. 3. 4. 5.

4 The Witch is a seducer of others to Idolatrie , as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits , and vppon all whom they instruct , to rest in charmes , &c. And therefore to be put to death , Deuter. 13. 6. 9.

5 Nay , shee is a murtherer both of soules and bodies ; and therefore , in this respect , doth also deserue death .

SECTIO . II.

Answer to Obiections against this Execution .

1 ANd therefore , though the diuell doe the mischiefe , yet is the Witch confederate and accessarie thereto : nay ( in her owne conceit ) Principall and Mistris : and therefore by the Lawe of Accessories , is to die the death .

2 Therefore , though they should repent , yet die they must , to iustifie God , and preuent further ensnaring : that though their body perish , yet the soule may be saued , 1. Cor. 5.

3 Though she repent not , yet seeing shee must haue some time of repentance ; though she do not , yet is Iustice to proceede without respect of persons . In zeale to Gods glory , and loue of sinceritie , so Moses , Exo. 32. 28. and Phinehas , &c. Num. 25. 8.

And this sincerity of Iustice doth require : That though death and such hurts ensue not , Note . yet for the offence done to God , in combining with Sathan , &c. the parties are to be executed accordingly . For so the word doth plainely imply : and heretofore the Law hath been defectiue in this case : Mans Law reformed herein . Anno 1. Iacobi yet blessed be God , for a further perfection heerein : and will not the Lord daily perfect his worke ? If wee beleeue , shall wee not see greater things then these ? Well ,

1 Let this instruct the godly magistrate to haue an eie , especially to the Blesser , that raigneth among vs : And to draw the people to the true and lawfull meanes of helping soule and bodie , by rooting out of these Good Witches , which are rife almost in euerie parish , and placing in stead thereof a conscionable Minister , as that the people may require the Lawe at his mouth , that he may pray to the Lord for them , that they may bee healed .

2 Let this teach him to punish sinne , of conscience , not for by respects , meeting with the Witch , as an Idolator offending against God , not so much as a murtherer sinning against man .

3 Let his owne safetie mooue him heereunto , who as hee hath beene , euen so still by the execution of Iustice , may be free from these Monsters .

4 And lastly , Let the glorie of God ( in aduauncing the Gospel ) especially heere preuayle , which is by no kind of thing more vndermined then by Witches .

Is glorious in nothing more then in rooting out Antichrist the great Coniurer and deceiuer of Gods people , and banishing superstition the very bedde and nursery of witch-craft .

The end of the second Booke .

THE MYSTERIE OF WITCH-CRAFT .

The third Booke .

Discouering , The seuerall Vses of this Doctrine of WITCH-CRAFT .

LONDON Printed by Nicholas Okes. 1617.

OF THE DIVERS VSES OF THIS DOCTRINE OF WITCH-CRAFT . The third Booke .
CHAP. I.

First , it serueth for reproofe , and that many wayes .

SECTIO I.

As first of the Atheisme , and Irreligion that ouerflowes in the Land .

DOth not Satans Policy in this trade of Witch-craft , First the Atheist . pretending to afflict and hurt , but , when he is seene by the Witch : and then to hurt only the bodie , or goods ; Plainely obscure and abolish out of the minds of men , the Prouidence of the Almightie , as if Satan were not subiect to God , and sent by his prouidence , that he were not countermaunded by the power of God , but onely subiect to the Witches power ? Doth not this exalt her in the place of God , prouoke the people to feare and loue her , & c ?

2 And seeing the hurt appeareth onely by his cunning to be done to the bodie , doth not this nourish the people in this Atheisme , that either their soules are in no danger , all is well with them , or they neede not trouble themselues thereabout , seeing the diuel doth not trouble them ? nay , doth not this nourish this conceit in their mindes , that they haue no soules , or else , that they are mortall ? they end with this life , and therefore vse all meanes for the maintenance hereof , and then care is taken sufficiently .

3 Doth not this conuince the Atheist that dreames of Generall Grace ;

All shall be saued ; seeing by this Doctrine and Practise of Witch-craft : It is now apparant , That not onely naturally we are the bondslaues of Satan , but that many purposely yeelde vp themselues to his cursed will , renounce their saluation , to become his slaues , binde themselues to eternall damnation , and so are made oft-times fearefull spectacles of the Diuine vengeance , being carried away by the diuell , and haled violently to destruction ?

4 Doth not this iustly confound that , common delusion , That there is no hell , but to be in debt , in prison ? &c.

Doth not this conuince such as liue in that profane and fearefull manner , as if there were no God to Iudge them , no diuell to torment them ? Do not their desperate courses plainely discouer to whom they doe belong ? Are they not of their father the Diuell , because his workes they doe , are they not running headlong to Hell , by their desperate impenitencie ? doth their damnation sleepe , that so turne the grace of God into wantonnesse ? Hath not the god of this world blinded them , that they cannot obey the truth ? Are they not appoynted to perdition that thus crucifie the Lord of life ? Is there any more sacrifice left for sinne for such , but euen violent fire to consume the aduersaries ? Herbrews cha. 10. 26. 27. Iude verse 4. Iohn chap. 8. 44.

SECTIO VIII .

It is a plaine conuiction of the contempt of the Word .

FOr as the Lord , when Pharaoh would not beleeue his seruant Moses , did therefore giue him vp to be deluded by his Sorcerers and Enchanters , who dooing such wonders in shew , as Moses did in trueth , did thereby harden Pharaohs heart , and so ripened his sinne and iniquity : euen so it is iust with God , because we despise his Word , and contemne his true Prophets : therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of Sathan make shew of in the world , that they might bee effectuall , to encrease transgressions against the Lord , and so to ripen them to the day of vengeance .

Thus did the Lord giue vp Saul , for his disobedience and contempt of the Word , to seeke vnto Witchcraft , 1. Sam. 28.

Whereby hee ripened his sinne , and drew on speedy vengeance vpon himselfe , and Gods People for his sake , 2. Sam. 29.

Thus was Ahaziah left to seeke helpe of the god of Ekron , that so he might receiue of the Lord the Sentence of his destruction , 2. Reg. 2.

SECTIO . III.

Of Reproofe .

IT reprooueth the Idolatrie and false worship of the Times , conuincing the falshoode and abomination of Poperie , and iustifying the truth and vertue of the Gospel of Iesus Christ .

As that , first , where superstition raignes , and is not yet weeded out , there wee see Witch-craft to be magnified , and so to abound as in the Orcades among the Heathen .

But where the Gospel hath got footing , Zach. 13. 3 4. there all vncleane spirites depart , grosse Witch-craft is banished , Authoritie preuaileth , to the rooting out thereof : the Word preuaileth to heale our infidelitie , and so secure vs from their dangerous snares .

And yet ( which is to be lamented ) wee see the Good Witch still to get ground , euen because she helpes , and satisfies the flesh : doth not this argue plainely , what God we worship principally , euen our pleasure , our riches , our health ? Is not the Good Witch respected , because she supplies these ? And is not our belly then our god ? the wedge of golde our hope ? Doe wee not for our owne sakes respect the Blesser ? Is it not a plaine worship , yea Idolatrie which we commit with her ?

SECTIO IIII.

It condemneth the grosse profanenesse and disobedience of the Ages present .

1 IN that the Infernall spirites are more obseruant and diligent for the hurt of the soule , then we are for the saluation thereof : they are compassing continually , omitting no base offices to serue their Mistresse turnes .

2 The aboundance of Witches , the horrible sottishnesse and wilfulnesse of the people which runne to these Blessers , that are giuen vp by God the Lord , to forsake the true meanes of their saluation , and fly to diuellish helpes : doth not this plainely argue the general disobedience of the people ; and therefore , because they receiue not the loue of the truth , therefore God hath left them to these strong delusions , to beleeue lies , as in the second epistle of Saint Paul to the Thessalonians in the second chapter and eleuen verse .

Surely , as the Lord gaue vp Saul to a spirite of Errour to bee tormented , and mis-guyded thereby , because hee forsooke the euerliuing Lord , and disobeyed his Prophets : So is it iust with Almightie GOD , to giue vp the people to be besotted with this iudgement , euen because they haue detayned the trueth of God in vnrighteousnesse , and reproached the same by their profane and most abhominable conuersation .

SECTIO V.

Reproofe of Hypocrisie .

IT reprooueth the Hypocrisie and fearefull Dissimulation that raignes euen among professors .

And that first , as Sathan pretends subiection to the Coniurer and Sorcerer , when indeede his purpose is to bee Maister of all : Euen so the Hypocrite , how soeuer he pretend subiection to the Lord , yet his purpose is to serue his owne lusts , to aduaunce himselfe aboue all that is called God , to bring men into bondage , to smite them on the face , 2. Cor. 11. 2. Thess. 2. 12.

2 As Satan pretends many things to be done by the Witch , which indeede are done by himselfe , that he may bring the Witch into danger , abuse others by her , and conceale his wickednesse more cunningly : euen so doth the Hypocrite father much vpon God , which is but the deuice of his owne braine .

And doth not this plainely conuince the hypocrisie of the Times , that whereas the Good Witch is farre more dangerous then the Bad , yet because the Blesser helpes , and serues turne , to maintayne life ; &c. therefore shee must escape : whereas the Bad Witch , because she is hurtfull , therefore she must bee punished . Doth not this argue , that not for conscience sake , but for our owne respects Iustice is executed , Sathans power is oppugned ?

And doth not Sathan , Math. 23. when hee pretends to doe most good , then doe most hurt ? surely so doth the hypocrite , vnder colour of long prayers , deuoure widowes houses ; Euen as the Blesser , vnder pretence of Good prayers , enthralleth the soule , so doth the hypocrite , by pretence of formall prayers and bodily worship detaine men in wil-worship , and all profanenesse to the ruine of soule and body .

CHAP. II.

A second generall vse , is for Instruction , That first wee would leaue to auoyd the Causes of Witch-craft . Which are 1. Ignoraunee . 2. Infidelitie . 3. Malice . 4. Coueto usnesse . 5. Curiositie , &c. 6. Pride , &c. Concerning Ignorance of GOD.

THat this is a cause of Witch-craft , appeareth :

Because , 2. Tim. 2. 23 , 24. 2. Thes. 2. through the Ignorance that is in vs , we are led captiue by Sathan at his pleasure , as being subiect iustly to his strong delusions , because we haue not receiued the Loue of the Truth ; because wee know not whom to worship , how to worship God a right ; therefore doth the God of this world blind vs because the Gospel is hid from vs . 2. Cor. 4. 5 , 6.

And doth not Witch-craft vsually preuaile ; when either there is no meanes for knowledge , or else the Truth of God is detayned in vnrighteousnesse , and so for our disobedience wee are iustly giuen vp to such Delusions , remember what hath formerly beene obserued to this end .

The Remedie thereof is :

1. To haue the word of God dwell plentifully among vs ; both in the Publike ordinances of the Preaching and Expounding thereof ; as also in the Priuate Reading , & conferring of the same in our Families .

2. To haue the Power thereof , to Rule vs in all our wayes : Gal. 6. 6. To yeelde obedience thereunto , to hearken to this voyce alone , and to cleaue therevnto constantly : Endeuouring so to walke , as we haue receiued Christ Iesus . Col. 2. 4. And to be daily cast into the mould thereof . 2. Cor. 3.

CHAP. III.

Touching Infidelitie .

THat this is also a Cause of this fearefull Iudgement , appeareth :

1. Because by vnbeliefe , we lye open to Satans power . 1. Pet. 5. 8 , 9.

2. Through vnbeliefe in God , we are brought to beleeue in him , to embrace and adore him as the God of this world . 2. Cor. 4 , 5 , 6.

3. Hereby wee prouoke the Iust Lord to leaue vs to his power , to be insnared of him in all deceiueablenes of Error , and damnable Impietie .

4. This is the speciall bond whereby Satan tyes his Proselites vnto him , and they that seeke help from them , they must beleeue that they can helpe them , &c.

And therefore , the Remedie thereof is :

1. As to learne to know God in Iesus Christ . Ioh. 17. 2.

2. To labour aboue all things to be found in Christ Iesus . Psal. 3. 10.

1. By seeing our selues in our selues to be vtterly lost by the Law . Rom. 7.

2. And feeling our state to be most desperate and irrecouerable .

3. Groane we earnestly vnder the burden thereof . Matth. 11. 28.

4. And hunger wee after Iesus Christ to be eased thereof . Matth. 5.

5. Seeking vnto him in his blessed and precious promises : to bee eased of our sinnes .

6. Meditating seriously on the power and vertue of his Sacrifice , which he hath offered for our sinne .

7. And applying the same , to our particular soares and diseases .

8. Resting in Iesus Christ alone , 1. Cor. 1. as our onely and sufficient Sauiour .

9. And reioycing in him aboue all the treasures in the world , as in the most precious Pearle . Matth. 13.

10. Labouring to approue our loue vnto Iesus Christ .

1. By forsaking all things for his sake , our beloued sonne ; yea , if it be required , euen life , and all . Matth. 19.

2. Being ready to take vp his Crosse , and follow him . Matth. 16. 22.

3. Denying still our owne wisedome and righteousnesse , that wee may bee found in him . 1. Cor. 3. 18.

4. And for thy sake , louing the brethren . Heb. 3. 13. 1. Plucking them out of the fire . 2. And exhorting each other daily ; waiting with great patience their Conuersion , Heb. 10. 14. and maintaining the Fellowship with all meekenesse of wisedome , and holinesse of Conuersation . 2. Tim. 2. 2.

In all Constancie and Patience , working out our saluation . Phi. 2. 12.

CHAP. 4.

As for Malice .

THat this is an occasion of Witch-craft , Apppeareth : 1. Because .

1. Depriueth vs of the Loue of God , and so causing the Lord to hate vs , wee are giuen vp to this damnable practise .

The rather , because it is both a present and effectuall meanes ( as wee thinke ) to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our Malice , while it so bringeth it about , that partly for Feare , wee are forced to relieue such Instruments , that they may doe vs no harme , and wee are drawne to seeke helpe from them in our extremities , whereby their Malice being concealed , is more increased , and beeing often disappoynted by Satan , is more inflamed , sealing vp to these cursed Captiues their eternall damnation : and hastning hereby the vengeaunce of the LORD vpon them , both in the Pining of their bodyes , by this their confounded Malice , and prouoaking them to maligne GOD the more , the more they are disappoynted , whereby his wrath is more kindled against them : they are hereby more eager vpon Satan to execute their rage , more deepely obliged vnto them , by new imployments and at length more desperately confounded by him , in their detection and punishments .

Learne wee therefore to remedie this sinne , Thus :

1. Labour wee to haue the loue of Christ shed abroad in our hearts , Rom. 5. 2. that so for his sake , wee may loue one another .

2. And consider we , Rom. 12. That vengeance belongeth vnto God , hee is able to right our wrongs , he is onely for to doe it .

3. Consider wee not so much , what hurt may arise from the Creature , as what good may redound vnto vs thereby ; and whether wee receiue not daily good from the hands of our God , sufficiently to counteruaile the euill of the Creature ? Whether our GOD bee not able to recompence any euill from the Creature , whatsoeuer ? Whither hee cannot turne it to our great good ?

4. Giue we not way to the least passion of anger , or discontent , least our yeelding to these passions , draw our confirmed malice .

5. And be we wise to set bounds to our vnreasonable desires , least being not satisfied therein , we breake out to enuie , and so to malice others .

6. Especially labour wee to apprehend the fauour of God in Iesus Christ : that so being at peace with his Maiestie , and gayning true contentednesse in our estates , we may possesse our soules in patience , and maintaine the Vnitie of the Spirit in the bond of peace .

7 : And Practise wee especially the Loue of our enemies ; striue we to ouercome euill with good , to forgiue our enemies , to pray for them , &c ,

8. Enuring our selues to beare afflictions .

9. And weaning our soules from the loue of the world .

10. Still endeauouring to make euen with our God , and to be prepared against the comming of Iesus Christ .

CHAP. V.

A fourth Cause of Witch-craft is Couetousnesse .

1. A As excluding through distrustfull and insatiable desires , the protection of the Almighty .

2. Exposing to desperate contempt of the Word , in all fearefull impietie .

3. Hereby enraging and prouoking the Conscience to iust reuenge .

4. Whereby despayre seasing on the soule , is become hereby a praye vnto Satan , vpon hope of present release .

5. Being forced by such insatiable desires to vse unlawfull meanes to compasse the same , is therefore bayted by Satan with fit matter hereunto : What will hee not promise to fetch ouer the poore soule ? What will not the soule part with to enioy the present payment ? What s this birth-right to it , since it dyes for hunger , giue it the present , and take the future who list . Gen. 27.

The remedie therefore of Couetousnesse is :

1. First , To conuert our Desires to heauenly obiects ; and so to affect that dureable and true riches .

2. And so discerning daily our want of grace , wee shall still be coueting the best giftes . 1. Cor. 12.

3. As for earthly things , Desire we onely our daily bread , as for to morrow let it care for it selfe , Matth. 6.

4. And cast we our care on God , because he careth for vs . 1. Pet. 5.

5. Let our Request be made manifest vnto God , Phil. 4. 7. who will not faile vs , nor forsake vs .

And learne wee to bee contented with our estates , submitting to the wil of God in all things .

Consider we the Iudgements of God , vpon th Couetous persons , he is a spoyler of others , and therefore shall bee spoyled : he pines himselfe and robs others ; his children shall bee vagabonds , and his memoriall perish . Psal. 109.

Meditate wee often on the diuine Prouidence extending to the briutish and dumbe creatures . Matt. 6.

And consider we seriously of the Loue of God , in Iesus Christ ; who if hee haue prouided heauen for vs , will hee deny vs these things ? Matt. 6. 33. And seeing with all our care we winne nothing , Psal. 127 1. without his blessing , labour we rather to vse well what wee haue , then to be coueting more : that our little being blessed , may be sufficient vnto vs . Psal. 37.

And therefore seeke we the blessing of God , by renewing our right in Christ Iesus , and daily sanctifying of the Creature , by the Word and Prayer : and so shall the mind bee quieted in the smallest treasure . 1. Tim. 4. 5.

CHAP. VI.

A fift Cause of Witch-craft is Curiositie , And that because :

HEereby the mind is deliuered from necessary knowledge , to search after vaine and hidden mysteries .

And so is nourished in wauering , and vncertaintie in Iudgement .

And thereby is easily remooued from such sound Principles and grounds of Truth as it hath receiued some tast of out of the Word of God . And so is brought by degrees to forsake GOD , and his holy gouernance , as crossing corruption and confounding carnall wisedome .

And so is iustly forsaken of God , and thereby giuen vp by the power of Satan to be deluded .

And so iustly deluded , by such vaine pretence of extraordinary skill and knowledge ; as through pride of heart is affected through discontent ensuing from an enraged conscience , is greedily embraced to giue present satisfaction .

And thereby is prouoked , with any future harmes , to procure present ease and content .

Hereupon future hopes are deluded , and so desperately reiected concerning Saluation , vppon a vaine perswasion , of what this extraordinary knowledge will aduaunce vs to . Namely to be as Gods to know good and euill especially if here any possibility shall appeare to execute such power , by doing wonderfull things , as may exalt vs to this conceit of Diuine Excellencie .

And this is furthered by a base Esteeme of such knowledge as concernes saluation , as being ordinarie , common to all , obuious to euery capacity . And therefore seeing , all shall not be saued : hereupon wee are easily ensnared to seeke after further knowledg , to looke for Reuelation , to search into hidden mysteries .

Here Satan closeth with a prophane heart , tenders meanes of the hidden Mysteries , colours them with holy Names , and glorious pretences ; as of subiection to man , &c. And so easily preuailes vpon an vnstable soule , to drawe it with some couenant with Satan to some liking of this skill , especially beeing carried so couertly , likely to preuaile so effectually .

The Remedie hereof is .

To informe the iudgement throughly by the blessed word .

And so to be brought in subiection by the power thereof , to the denyall of carnall wisedom , with an holy resolution in all things to be guided by it .

To magnifie the mercy of God , for so plaine and easie a Rule to them that will vnderstand , and to cleaue to this Rule alone for direction in all our wayes . Psal. 8.

6. Neither leaning on the Right hand after dreames , and speculations : Neither leaning on the left hand to humane traditions as if the word were insufficient . Being still humbled in the sense of our saylings , to what is commanded , and for our ignoraunce of that wee should know : And Liuing by Faith , in expectation of what is promised .

Endeauouring as wee haue receiued Christ , so to walke in him .

CHAP. VII .

The last and Principall Cause to draw vs into this deadly snare , is Pride , and vaine glory .

1 AS being both the ground of all the other euills .

2. Being the first sinne that entred into the world , and discouered our fearefull bondage vnder Satan .

3. Beeing the last sin that we shal put of , and therefore when Satan hath done with all other , he begins with this .

4. Being the sin that accompanies our best actions , to depriue God of his glory and our selues of the comfort of them .

5. Giuing the Lord occasion to leaue vs to Satans power , for this our great blasphemie and sacriledge .

6. Giuing Satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder , as thankefulnesse of God : Ioy in his blessings : furtherance of others good in communicating with them , what God hath vouchsafed vnto vs . And being his most effectuall baite to ensnare vs in this daungerous Couenant , because by Pride we are blinded that wee cannot see our miserie , nor any daunger lyes vpon vs : and therefore are more easily drawne to make vp the measure of it .

By Pride , we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs : and we think the Lord doth vs wrong , in not respecting vs accordingly . And therfore we will right our selues , and entertaine what is offered , though it bee by Satan , yet wee presume to make it serue our turnes , wee conceiue so highly of our selues , that nothing can defile , nothing preuaile to our hurt . Is it not our great preuiledge to command Satan ? shall it not make for our glory , to hurt and helpe at our pleasure ? Will it not please vs highly , to heare , The Voyce of GOD , and not of man .

Thus doth Satan by Pride , draw vs-into his snare .

And therefore learne we to Remedie this great euill . As :

First , labour we to discerne throughly our cursed Nature , take we an often view of that poysonous fountaine , and though in regard of outwarde conformitie and faire shew , we may haue cause to lift vp our heades , yet when wee looke throughly within , we may hang them down with shame .

2. Consider not the good we do , so much as the euil we daily commit , yea , that end that accompanies our best actions .

3 And acknowledge wee , that whatsoeuer good we haue , I it is vndeserued on our part , 2 we daily deserue to be stripped of it .

4 Remember wee , the most glorious creatures haue beene ouer-taken with this sinne , and therefore , let vs feare our selues most , when wee enioy greatest fauours .

5 And yet trust God most , when he seemes to do least for vs .

6 Labouring to doe all things as in the presence of the Almightie : And ,

7 Auoiding very carefully the applause and estimation of men .

8 Not measuring the grace of God by outward complements .

9 Nor despising the least grace in others , though we farre exceed them .

10 Abounding in thankefulnesse to God , euen for the least of all his mercies .

11 And daily reckoning with our selues for the abuse of his blessings .

12 Walking faithfully and diligently in the Callings which GOD hath placed vs in .

13 And submitting to those afflictions , that are incident thereto .

14 Meditating often on the humiliation of Iesus Christ .

15 And on that fulnesse of glorie that makes for vs in heauen .

CHAP. VIII .

Conuinceth naturall corruption .

AND doth not this Doctrine of Witch-craft , describe vnto vs the truth of our naturall condition , that we are the very slaues of Sathan , and vessels of wrath , folowing the prince that ruleth in the children of disobedience , and so being led captiue by him at his will ? Ephesians chap. 2. vers. 1. 2.

Yea certainly , though we should neuer so much wash our selues with Niter , and stand vpon our sincerity , yet the bleating of the sheepe , and lowing of the oxen , I meane , such running to Blessers , and closing with cursers , our fearing these , and worshipping the other : our refusall of knowledge , and lawfull meanes for helpe , and seeking to these diuellish and most vnlawfull remedies are apparant Euidences , that his seruants wee are whom we thus subiect vnto , him we acknowledge to be our Maister , our Lord , and Sauiour , whom especially we seeke vnto , in the time of our trouble .

CHAP. IX .

That hereby we are taught the right vse and excellencie of Faith .

AND doth not this Doctrine of of Witch-craft shew vs also the true meanes , whereby wee may be deliuered from the bondage of Sathan , and so be translated into the glorious libertie of the sons of God ? yea surely .

We are hereby instructed in the excellencie of Faith , and so to labour the attayning and preseruing thereof .

As that we may out of the former discourse perceiue , that this Faith is it , which Sathan requires of his seruants , to binde himselfe vnto them , ( if they will beleeue in him : ) his special aime is at our most precious faith , if he can shake vs heerein , if hee can cast vs from this hold , he makes sure account of vs , he holds vs heereby certainely to damnation : Doth not this plainly euince the excellencie hereof ? doth it not by the contrary confirme , how necessary this is to saluation , that it alone is sufficient hereto , Acts 13.

2 Doth not the Blesser require this Couenant of her Proselites , shee will helpe them : if they beleeue in her , that she can doe them good ? &c.

And who are they that are freed from Sathans power , are they not onely the faithfull ? those which are truely elected , eyther Sathan cannot touch them at all , or else his afflictions shall tend to their good : well may hee afflict the body , but the soule shall be bettered by it .

And shall not this teach vs especially to procure this shield of Faith , that so we may beate backe the fierie darts of the Diuell ? Ephesians chapter 6. vers. 12. 13.

Shall it not lesson vs , to learne still to liue by faith in the Sonne of God : not hauing our owne righteousnes , that so in him we may be more then Conquerours , Romans 8. 34. 35. Galat. 2. 20.

CHAP. X.

Heereby we are instructed to a conscionable vse of the word of God .

FOr , seeing it is not the Letter and sound thereof onely that auailes , for so ( as you haue heard ) it may be abused by Sathan to charming and sorcery , vnlesse we both vnderstand , and receiue reuerently , yea treasure it vp in our hearts , and by faith apply it to our selues , for the Peace of our soules : then surely is it not enough onely to heare , and not vnderstand ; not enough to vnderstand onelie , and not to retayne in memorie : nay , not sufficient to remember , vnlesse we beleeue the same , and so expresse our Faith , in being transformed thereby into the same Image from glory to glory , 2. Cor. 3.

And this may serue to admonish vs , concerning that customarie and vnreuerent taking of the name of God in our mouthes , apparant in our ordinarie speeches ; As oh Lord Iesus &c. which being no lesse then charmes , as it confirmeth Witches in their damnable Trade , so it exposeth vs to be afflicted by them : yea leaueth vs to the Iudgement of the Lord , euen to take that from vs which wee seemed to haue , of Hypocrites and formall professors to become open blasphemers and professed Atheists , scorning God , Religion , &c.

CHAP. XI .

Teacheth the abuse of the Beliefe and the Commandements .

AS also wee may heere be informed concerning the Abuse of our Beliefe , as Prayers , which seeing they are repeated without Vnderstanding , and so out of their right ordinance and vse , are they anie better then a Charme ? Is it not rather a seruice vnto the Diuell then vnto God ?

May not this admonish Preachers , to apply themselues to the capacitie of their people , to speake with vnderstanding , power and euidence of the Spirit , not with the enticing wordes of mans wisedome , lest they approoue themselues no better then Charmers , binding the people faster vnder the Power of Sathan , by nouzeling them in Ignorance , Pride , Infidelitie , Profanenesse , &c. 1. Cor. 2.

And the People also may here haue their lesson ; not to liue in ignorance , but to embrace the light of the Gospel , whereby Sathans forgeries are detected , and graciously preuented ▪

Whereby they may be diuerted to the true and holy meanes , not onely for the bodies good , but especially for the help and saluation of the poore soule .

CHAP. XII .

Teacheth to make conscience of sinne .

WE are heereby also taught to make conscience of all sin , and to haue respect vnto all GODS commandements ; labouring daily to be renewed by repentance : and so interest our selues daily in the fauor of God by Iesus Christ : that seeing afflictions follow sinners , and Sathan hath no power ouer vs , but by our corruption , and corruption being suppressed , and daily maistered by repentance and faith in Christ , preuents Sathans power :

Therefore : As it is best to auoide so , in the next place , if we haue sinned , let vs do so no more , lest a worse thing do befal vs , lest the Lord leaue vs to Satans power , euen to be smitten by euill angels Iohn 5.

CHAP. XIII .

Teacheth the deepenesse of Sathan .

SEeing the Policie of Sathan is notably discouered herein , in hiding his power , cloking his tyrannie and crueltie against the soule , by tampering about these pety matters of the body , diuerting vs dangerously from the spirituall combate which Satan hath against the soule , to looke onely to bodily harmes , as if wee had no soules , but bodies onely , that were in danger . May wee not hence learne the deepenesse of Sathan ? Doth not this teach , that Sathan playes the hypocrite , making shew to helpe , when he intends most hurt , and pretending onlie to hurt the body , when he intends the hurt of the soule , should not this teach vs lesse to regard the flesh , and to haue more care for the soule : to arme it especially by prayer and repentance : to watch ouer our thoughts , &c. secret corruptions , &c. whereas we vsually pray for our cattell , which was but a policie of Witches , to make vs beleeue , that by prayer they were preserued from Witch-craft ; whereas indeed that blinde and ignorant prayer , was but a colour of Satans help , shrowding his assistance vnder that pretence of Diuine worshippe . Had wee not now more need to pray for our selues , not crossing and Blessing , &c. as the manner was in Poperie , but rather crossing our corruptions , and mortifying our lustes , whereby wee shall best preuent the power of Sathan ?

CHAP. XIIII .

And haue we not hence matter of Triall , both for our priuate , and generally for the Church of Christ ?

YEa certainly ; for our selues , we may discerne , whether wee haue sauing grace , or no. For seeing ( as you haue heard ) Sathan and his instruments , may doe wonderfull things : Therefore let not this content vs , though we had euen a miraculous faith , seeing to such it shall be said , Depart from me , I know you not , Mat. 7. 22. 23. but rather , let vs get better euidence of sauing grace , labouring that our names may be written in Heauen , Luke 10. 17. and taking the true and only path of holinesse thereunto , euen true faith in Iesus Christ , working by loue , and keeping vs to the end , constant and vnmoueable vnto the day of Christ , 1. Cor. 15. vers. vlt.

And seeing diuells and false prophets may do such wonderfull things , therefore learne we hence , to discerne of GODS truth , and his holie Spouse : namely the true Church , not that that is confirmed by wonders and signes , for such is the synagogue of Antichrist , but that which continues in the Apostles 1 Doctrine , and 2 Fellowshippe 3 in breaking of Bread and 4 Prayer , Act. 2. 44. 45. 46. &c.

CHAP. XV.

And may not the Saints of God thereby learne how to behaue themselues vnder afflictions .

NAmely , as not to presume , but that it may befall them : no faith can simply priuiledge from the correction of the Almightie : so if the Lord shal exercise them herewith .

They are 1 to examine the speciall cause thereof : And so ,

2 By Repentance to make their peace with God .

3 Begging instantly the sanctifying of the affliction : And ,

4 So the Remouall of it , as may stand with Gods glorie .

5 Not measuring , either the fauor of God simply , by the remouall therof ; or his anger by the continuance thereof , or their remouall thereby . But comforting themselues , though it take away the miserable life , yet liuing and dying wee are the Lords : Happy if we go to heauen though in a fierie chariot .

CHAP. XVI .

How to preuent Sorcerie .

SEeing there is naturally in euerie Christian the seeds & grounds of such euills , which may draw , as by these degrees , 1 to the approbation of this trade 2 to vse thogh ignorantly , the very spells and charmes hereof ; 3 to retaine vnder pretence of Charitie , these cursed instruments , and so to grow familiar with them , to conceiue well of their prayers , &c. Seeing ( I say ) by these degrees , & such like ; vnstable soules may easily be ensnared , and drawne on to this diuellish compact : therefore let vs learne also to preuent this fearefull league . To this end ,

Let vs take heed of liuing in grosse and wilfull ignorance : And while wee haue the light , let vs embrace it conscionably , lest we be giuen vp for our disobedience to these strong delusions .

2 Let vs be thorowly perswaded of the prouidence of God , not onely in generall , ruling and disposing all things , so that euery creature is at his command , not so much as an haire of our heads can be touched vnlesse the Lord dispose .

3 But specially apprehend we that prouidence of the Almightie , whereby he hath taken the soule of man into his especiall protection ; as hauing elected vs to saluation , before the foundations of the world were laid , and that in Iesus Christ , to the praise of his glorious grace : that so we may neither thinke our soules to bee at our owne dispose : much lesse may giue way vnto Santhans suggestion , as to haue them disposed at his pleasure : especially seeing hee hath no right thereto : nay , is the maine enemie , and murtherer thereof from the beginning , chap. 8. of Saint Iohn .

4 And so let vs learne to resigne vp our soules daily into the hands of our God ; How to resigne vp our selues into the hands of God . by casting our care vpon him : and , 1. Pet. 5.

Daily making euen with him , by vnfained repentance .

Submitting daily to his blessed will in all things : and ,

Making our requests daily manifest vnto him .

Contenting our selues with his gracious dispensation : and yet still hungring continually after his glorious presence , Psalme 42. Philip. 1. 23. 24. 2. Corint. 5. 1. 2.

And so committing our selues in well-doing into the hands of our faithful Creator , 1. Pet. 4.

5 Make we conscience especially of holie duties , as to do them , 1 of knowledge , 2 with all holie preparation , 3 with all reuerence and intention , 4 with all humilitie and obedience , 5 especially being well perswaded of what we doe , 6 and principally of the acceptance of our persons therein , &c. aboue the same .

Seeing , as whatsoeuer is done ignorantly or prophanely , is no better then a sacrifice to the diuell : so it is iust with God for this prophaning of his ordinance , to yeelde vs vp to strong delusions , euen 1 to rest in the worke done , 2 to flatter our selues , that the doing thereof may excuse vs for any grose filthinesse : 3 to thinke that God will be pleased with any Idoll seruice : 4 so to make a mocke of God and his ordinances : 5 and therefore iustly to be giuen vp to the power of Satan , to the satisfying of our lusts : 6 to abuse holy titles and prayers to the effecting hereof : and so by degrees to be brought to this execrable skill ; in steed of seruing God , to submit wholy to Satan , intertaining any colourable and accursed meanes for the compassing hereof .

And thus of the Vses for Instruction .

CHAP. XVII .

A third generall vse , is for consolation .

And that , Eyther in generall to the Church of God .

1. THat Sathans power is limited by the Lord , for the Triall of the Elect , and purging out of hypocrites and prophane persons out of the Church ; and therfore comfort we our selues in the supreame Power of our God . Tread wee Satan vnder our feete , as a Captiue layd bound to our hands , by our Captaine Iesus Christ .

2. Assure we our selues ; that the power that is now so curbed , shall once for euer bee destroyed : The Lord shall tread Satan vnder our feet . Rom. 16. 1. Cor. 15. 54 , 55 , &c.

Secondly , here is exceeding comfort ▪ That Satan cannot preuaile effectually vpon any to their condemnation , vnlesse with full consent they yeelde themselues wholy to his subiection . And if

Otherwise , he afflict them against their wils , it shall howsoeuer , turne to their good . Christ wil be vnto them both in life & death an aduantage : and therfore , here is matter of exceeding comfort vnto the Saints , that seeing they are not their owne , but are bought with a price , therefore none can take them out of the handes of Christ . 1. Cor. 6. If Satan therefore shall mooue them to close Iohn 17. with him , to giue way to him , their answere is ready : They are not their owne , let him aske their master leaue : they cannot giue way to him , he comes too late ; they haue couenanted with Christ Iesus already ; he hath deserued all seruice at their handes , hee is sufficient to requite them , nay hee hath prouided their wages alreadie , no lesse then a Kingdom is prepared for them ; yea , a Kingdom immortall and vndefiled , which fadeth not .

And if Satan should take aduantage of our weakenesse and corruption , and therupon challenge vs to belong vnto him , to yeelde subiection to him : our answere is ready , We are not our owne . It is not I but sinne dwelleth in me : Let Satan therefore take my sinne , for that indeed is of him yea , he shal answere for my infirmitie , because his malice prouoked it , his cunning allured me to it . As for me , wherein I am now my selfe , I delight in the Law of God concerning my Inward man : I hate the euill that I do , euen worse then the Diuel , and I shall desire to be found in Iesus Christ , that my sinne may bee pardoned , and my corrupt Nature healed : That Satans power may bee abolished , and corruption may bee swallowed vp of glory .

CHAP. XVIII .

Conclusion to the Wise and Humble Reader .

THus hast thou at length ( Deare Christian ) some Part of my poore Obseruations , concerning this Mysterie of Witch-craft . Wherein for thy better satisfaction , and mine owne greater humiliation : As I am not ashamed to acknowledge , that which thou canst not but discerne ; * * As his Maiesties Daemonologie , Mr. Perkins , Mr. Gifford , and others . That I haue borrowed most of my Grounds : For the Proofe & Discouerie of the Doctrine of Witch-craft , from the Painefull and profitable Labours of the Worthies of our Times ▪ that haue waded before mee heerein , to confirme the Authoritie thereof , against the Atheisme of these euill dayes : that so each might haue the perfect honour of their owne Paines . So haue I thought good , to ad such experiences and collections of mine owne partly gathered out of such Treatises as to this purpose haue bene published from time to time touching the Discouery and Conuiction of Witches : And partly digested from particular obseruation of the hand of God , vpon Parties afflicted , that so the Doctrine may be made more profitable , for the edification of the Church . Wherein I haue spared the seueral Allegations , and particular testimonies herein , least the Volume might swell too much , and so proue tedious , & triuial : Referring thee and my selfe , for warrant herein vnto those manifold Treatises which haue bin frequently published to this purpose , and are vsually to be had vpon the Stationers Stalles . And if any thing ouer & besides hath bene added out of my particular obseruations from such generall Passages , and priuate Meditations , for the further fastning of this Doctrine vpon the conscience of the wise Christian , that he may not dwel in the generall speculation thereof to increase curiosity , & so nourish Atheisme : but rather may bee prouoked to a more holy vse of the same , by obseruing the generall Methode , and deepnesse of Satan herein to ensnare vnstable soules . As I desire them herein with me , to magnifie the free grace of God ; So I entreat them in the bowels of Iesus Christ , to make the vse thereof . That whereas the speculation of Truth , without conscience of profiting thereby , is the means to depriue vs euen of the knowledge thereof ( which I take to bee a maine reason , why this Doctrine so generally acknowledged , both by Heathen & Christians is notwithstanding questioned and opposed ; because it meeteth with particular corruptions and crosseth carnal , and politike designes ) that therefore thou wouldest still conioyne the Spirituall vse thereof , with the knowledge of the same . Obseruing herein , not so much what Witches may doe for the hurt of the bodie , but what snares in the harme of the body they lay for the soule : By withdrawing the mind from the knowledge and loue of the glorious gospel of Iesus Christ ; and bewitching the same , with the loue of superstition that would faine , and by this means ( as hath bin obserued ) is very likely to preuaile among vs , obseruing wisely , that such oppositions , as haue been made against this manifest Truth , haue not bin so much in regard of The Literall Truth it selfe , as in respect of such Spirituall consequence of more sacred and necessarie Trueths which depend thereupon . As the power of the Gospel in preuailing against Witchcraft , and so therein confounding all formall worship , & Popery . The effect of the Gospel following necessarily vpon the doctrine , Namely , The day of Iudgement ; the punishment of the wicked in hell , &c. The authority of the Magistrate , in punishing these Hel-hounds , &c. Wherein as thou mayest obserue the wonderfull wisedome of God , in confounding the craftienesse of Idolaters , that while with one breath they are glad to beg this testimony from hell , for the iustifying of their hellish idolatry & worship , in aduancing of their lying miracles ; and so do approue , to this end of this doctrine of Witchcraft , yet euen with another ; they would faine blow away this truth againe , because it makes to the confirmation of the Power of the Gospel , as discouering the Iuglings , and treacheries therin : so let this aduice thee , not to rest in the Forme of Religion , but to labour to embrace the power therof : & to make vse of these spirituall Obseruations : to this end . Promising thee , that as I haue endeuoured to discouer some part of Satans deepnesse heerein , so ( if the Lord spare health & liberty ) shalt thou be shortly furnished with a more plentifull discouery of Satans Delusions against the whole practise of sanctification to settle thy conscience : wherof thou hast for the Information of thy iudgement the some * * In the first Part of the Christians dayly Sacrifice . formerly deliuered vnto thee . And so I heartily commend thee to the grace of GOD , which is able to builde thee further in the power of Godlinesse , and so to present thee blamelesse , vnto the comming of our Lord Iesus Christ .

Praying thee to passe by such faults of Forme and Complement , as my manifold infirmities and want of leasure may giue occasion of , and to amend such other of Impression as thou shalt hereby be furnished . And so againe ; crauing thy hearty Prayers for the continuance , both of Publicke and Priuate-Libertie , I commend thee vnfainedly to the blessing of our good God , who will for his glorie reserue Light in Israel , for the full demolishing of the Kingdom of Antichrist ; and for the glorious and more perfit aduauncement of his holy Sonne IESVS , in all his Ordinances : To whom be praise and Obedience throughout all the Churches . And in whom I rest .

Thy poore Remembrancer at the Throne of Grace . THO. COOPER
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