CHAP. I.

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

[Page 2] Some more Generall, concerning the diseases of the Time.

Others Speciall, concerning my Selfe.

The Generall are: Because the wise and glorious God by his speciall Generall reasons mouing to this Trea­tise. 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 [Page 3] 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? If they beleeue Iam. 2. 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, and so to be the executioners Act. 19. 3. of Gods righteous iudgements against them; Shall not this bee our condem­nation, that though light bee come into Ioh. 3. 9. the world, yet still wee loue the darkenesse more then the light? wee lesse obey the Gospell then the deuils do; wee An­gels Angli quasi Angeli. 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 [Page 4] the Magistrate; wee iustifie sinne, when these discouer and vnfold it?

Surely seeing God is glorifyed in confessing of our sinnes, shall not the Iosh. 7. 9. 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, it hath pleased the Lord to 2. Thess. 2. 11. giue vs vp in his iustice to strong delu­sions; either, to rest in the forme of reli­gion Delusions of the time. 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 [Page 5] 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, iustifying that false Fire Note. Miracles. 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 case: 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 [Page 6] witnesses in these daies to dis­couer the practises of Anti-christ, his creepings in againe, and that by these meanes 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 [Page 7] beene confronted by Gods powerfull Ordinances?

As the Magistrate not onely in Magi­strates. R. Iacobus. making seuere Lawes against the en­crease of his kingdome, 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, as being a maine proppe In Daemo­nologia. and hope for the vpholding and continuance thereof.

And concerning the Ministers of Ministers. the Gospell, 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, M ^r. 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 [Page 8] 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 preser­uing 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.

[Page 9] 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 di [...]e 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 Note. the coniunctions and motions of heauenly Bodies, 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 certainties 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 [Page 10] 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 beleeuethat 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 [Page 11] 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 counsell, 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 [Page 12] 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 fam [...] ­zed 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 [Page 13] 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: How are they renued Lam. 3. 23. 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, to bee assaulted In Che­shire and Couentry. 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 [Page 14] 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 Witch­craft, 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 [Page 15] 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 throughoutthe 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?

[Page 16] Hath not Cou [...]ntrie beene v [...] haunted by these hellish So [...] where it was confessed by o [...] them, that no lesse then three- [...] were of that confedracie? And [...] this a place famous for the [...] and glorie of the Holy Mountai [...]

And was I not there enioyned [...] a necessity to the discouerie of [...] Brood?

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

And is it not then a word in [...] 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 [...] [Page 17] 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 [Page 18] one side, convince our heartlesse and deceitfull worship, while wee Plead for Satan, and maintaine his Kingdome concluding his preuailings to bee but Counter [...] ­tings; his Contracts with Witches Scot. to bee but Delusions, ascribing his power in afflicting, to Naturall Di­seases.

And yet doth not the Lord on the other side reiect our confiden [...] 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 [Page 19] 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.

[Page 20] 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, led captiue by him at his will, by these Good and Bad Eph. 2. 2. Tim. 2. 32. Witches: these hurters and helpers.

As Trusting to these for helpe for the [Page 21] 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 cord 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 [Page 22] 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, and Esay 28. 45 are at an agreement with death, as pretending that by their Keyes they haue the power to open and [Page 23] 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, their Heb. 11. 26 chiefe God and happines, and resting in their Visible Monarchie, as their Soueraigne and supreme King­dome And e­steeming hell as a Bug-beare and put­ing the e­uill day farre from them that they may approach to the seat of Iniqui­tie. Amos 6. 3..

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 Where, 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 [Page 24] 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.

• 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.

• 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.

[Page 26] 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 Sorcerie: 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, [Page 27] 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 [Page 28] 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, [Page 29] 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 [Page 30] in disgracing his prouidence, and a­gainst man in furthering his destru­ction. And therefore, as God Satan his couenant with man: so will Satan haue a speciall couenant also with his seruants.

As the Lord hath his Ministers to exeeute 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 [Page 31] 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 Familias 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: [Page 32] As some naturall light, some con [...] ence of good and euill, &c. wher [...] wee being vsually puffed vp, and [...] laboring to encrease these gifts: [...] ­ing wee know not the right me [...] heereunto, namely, to seeke them [...] the Lord: Is it any maruell, if we f [...]ll 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 [Page 33] seene therein; and indeed it is Satans polity 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 iudgemēts, that we may not dis­cern whereabout we are? Cōsider to this end that which follows: & God giue vs vnderstanding in all things.

Adde we hereunto, That as sin en­creaseth and ripeneth to vengeance, so naturall light by degrees is cleane per­uerted Note. 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, and God is Psal. 10. 5. Iob 21. 15. forgotten, 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 [Page 34] 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 cānot content them­selues with common and naturall Note. sins, but must further deuise sins a­gainst nature, as being iustly giuē vp Rom. 1 25 26. 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 [Page 35] 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, to the increase of their Note. rage, and confusion of carnall wise­dome, to the nourishment of Infide­litie, and so to the sealing vp in these bodily torments of eternal vengeāce.

1 And therefore; as this reproueth Vse of cō ­uiction. such as seeme to elude all with a con­ceit of melancholy, 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.

[Page 36] 2 As these, being [...]at, mery, deligh­ting in cōpany, & 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, tha [...], 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) [Page 37] 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 [Page 38] also the further [...] 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 prou [...] ­king them hereby, both to seeke for reuenge abroade, against the Witch: whenas they should beginne at ho [...] 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 [Page 39] 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, and Why Wit­ches are kept poor 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 d [...]sperate 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 [Page 40] desires: That so beeing still [...] short, and confounded in her exp [...] ­ctation: shee may breake out [...] more desperate attempts to the rip [...] ­ning of sinne, and hastening of ve [...] ­geance.

Which shall with greater confu­sion light vpon her, in that being once arrested and conuicted by Autho [...] tie: she shall find her maister 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, to forsake her vtterly (in re­gard Why Sa­tan forsa­keth the Witch af­ter that Authority hath sei­zed on hir 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.

[Page 41] And [...]o thi [...] [...]nd serueth further, Why the bad Wit [...] cannot help what shee hath hurt. th [...] the bad [...] power being so [...]imited, as [...] hurt, shee cannot [...] againe, howsoeuer it may seeme to imply a [...] in this Trade; or at least challenge the power and perfection of it; y [...] indeed thi [...] re­straint of the bad Witches power, [...]endeth much to [...]ance the Mysterie of this iniquitie; [...]s 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 Why though the Witch bee punished, yet the af­fliction i [...] not remo­ued. is punished, the partie afflicted hath no [...]ase, 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 [Page 42] to the vse of holy meanes: Though the Magistrate haue done his [...] in punishing th [...] Witch, yet [...] party afflicted must still abide Gods leasure, The Lord is not simply subiect to man: Or else though th [...] 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 [Page 43] 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 [...] 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 gr [...] 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 [Page 44] sound repentance, that so they, may howsoeuer be bettered by it.

And therefore seeing the Lord can raise light of darkenesse, and these The Saints subiect to this cala­mitie, and why. outward things are common to all: though the deere Seruants of God should bee chasti [...]ed with thi [...] 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-c [...]aft? 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 s [...]eing these poysons are deliuered from Sa­tan vnto the Witch, by vertue of the Couenant betweene them; and Witches though they work by poyson, yet to bee punished for com­pact with Satan. 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?

[Page 45] And though happily they may speake many things falsly, as confes­sing Witches though they lie yet to bee conuicted. 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
  Willing lie.
  on them, may bee more inex­cusable.
• 2 That hee may also by this
  Why they lie.
  meanes make a Trade of lying.

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.

[Page 46] But heere it is replyed; that these poore women vse Salues and g [...] prayers to the accomplishment of their cures, and therefore neither is it likely that Satan would con­ioyne Witches though they vse salues and prayersyet be conui­cted of sor­cerie. 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?

[Page 47] 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.

VVItch-craft is a wicked Art seruing for the working of wonders by the assistance of the deuill, so farre forth a [...] 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 darknesse raigning in the children of disobedience, & therfore by his knowledge of diuine duties [Page 48] 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 Gen. 3. God; 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 [Page 49] of our owne deseruing; which being not answered; but rather crossed herein, that he that hath most is ne­uer cōtēted, he that hath lesse enuies him that hath more: heerevpon Sa­tan laies the foundation of this Art in the heart of man, as heereby be­ing Discon­tent in the heart of man. 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 [Page 50] 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 Curiosity euents, 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, either aboue True Mi­racles. 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 [Page 51] 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: It hath beene, 1 Not by Prophets & Apostles how they wrought Miracles. their owne power, or in their owne name, but by the Name and power of God: 3 Hauing an especiall and extra­ordinarie calling thereunto: Act. 3. 12.

Nay though the Son of God in his Christ Ie­sus how he wrought Miracles. Man-hood did many 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 cōtrary 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 [Page 52] 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, [Page 53] 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 distaut 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, [Page 54] 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 Qualities, are of two sorts.

1 Illusions, or Reall actions, Satan Concer­ning Illusi­ons. 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, as Reall Workes. 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 [Page 55] Miracles, but Lying Wonders, in re­gard 2. Thess. 2. 9. 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:

[Page 56] 1 That God suffereth this Trade to trie his children, and to Punish the Deut. 13. 1 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.

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 [Page 58] set vpon vs, to make vs his owne.

To this purpose first doth he suite himselfe according to our s [...] 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, and con­demning his prouidence, in not Note. 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.

[Page 59] 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 subiection 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.

[Page 60] 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 ser­uice: [Page 61] 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.

[Page 62] 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 selu [...], 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 in­stice 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, let vs daily renue our repentance. How to preuent despaire.

1 Renouncing our selues, by see­king [Page 63] to the mercie of our God.

2 And take we heed of discontent 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.

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

Such other Stratagems and deuices

[Page 64] That are vsed to this end (of whi [...] in their Places) to make them sti [...] to their couenant, and so to perform [...] 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 o [...] the Couenant.

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

CHAP. VI.

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.

[Page 89] 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.

CHAP. VII.

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 [Page 125] will 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, he will not stick How Sa­than dea­leth here­in. to delude her with proffers of gold, and daintie fare, graunting her opportu­nitie, [Page 126] to satisfie her lusts, where [...] likes, as her age and disposition is, [...] ping 1 making glo [...]ious proffers. on kindenesse vpon kindenesse [...] her; fitting her with musicke and [...] carnal delights; flattering and crow­ding most basely into them accor­ding to their more stirring and ge­nerous disposition.

If by these meanes hee cannot yet make them sure, but that the sting of conscience doth still stagger, and cha­lenge the bargaine; then he discoue­reth 2 Vsing strange terrours. 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 punishmēt 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 [Page 127] fainting and extreame pining of his staggering proselite, and appearing fur­ther vnto them in most fearefull and vgly shape, thereby to hold them in with Feareful Appariti­ons. 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 filly 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 [Page 128] often meanes of their discouery [...] ther by voluntarily coming to t [...] ties afflicted, to be scratched of [...] or confessing themselues in generall [...] tie, of such and such things, a [...] their diligence about the dist [...] parties, and often enquirie con [...] ning them, or else by their fa [...] sottish excuses of themselues. By such like meanes, I say, they will not ob­scurely detect themselues, through the guilt of their conscience, a [...] hasten hereby their deserued ve [...] ance.

CHAP. VIII.

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

Namely, Diuining, where [...] strange things are reuealed, [...]ey th [...] past, present, or to come; by the [...] stance of the Diuell.

[Page 129] 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 Satā knoweth things to come, and how farre. By aquain tance with the Scrip­tures.

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

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

2 Sathan being exquisitely skil­full By skill in Nature. in the knowledge of naturall things, as of the influence of starres, constitutions of men, the kindes, and vertues of plants, rootes, hearbs, &c. may out of this experience giue [...] [Page 130] probable guesse, at euents of thi [...] out of the certainety of their [...] ▪

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

4 Adde we hereunto, the power of Satan, in putting into mens minds, wicked By his po­wer in put ting euill purposes into the minde. councels and purpòses: 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, hee comes by this meanes to the no­tice By his nimblnes & agilitie. of many strange and hidden things to the vulgar and ignorant, and so communicates them, to serue [Page 131] his turne, to his Pro [...]elites and Crea­tures.

6 Especially confider we, that Sa­tan By diuine reuelation. being Gods instrument to execute his iudgements in the world: hath therefore euen from the Lord reuealed vnto him many things; as the place, time, M. Perkins and manner, how such things should be done: which Sathan (being no blab) can publish to serue his turne, so farre as shall [...]end 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 prerogatine, as to know things to come certainely, &c.

[Page 132] 2 In The nature of the things th [...] ­selues, 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 [Page 133] 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 [Page 134] 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 contemp [...] of the word, the Lord in iustice giues vp to be de­ceiued by these, so farre forth, as not 2. Thess. 2. 11. 12 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, proceeded rather from want of our Note. 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 [Page 135] 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 satā, ordering the same therby.

For our further information heerein, examine we in few words these kinds in particular, that so the vanitie of [Page 136] them, as they are vsed, in Witchcraft, may the more liuely appeare to vs.

First, concerning the flight of Birds, and the noise they make in the same, Diuinatiō by slight of Birds condēned. 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. Diuinatiō 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, cōiecturing hereby, because neither by vertue of Crea­tures, nor by any speciall ordinance of God afterward, haue these Inwards of the Creatures any such power cō ­ferred into them, to fore-tell things to come. Indeed, there is some prediction naturally arising out of obseruation of the Mat. 16. 2. 3. seasons & alterations of weather, accru­ing to the Phisition, Mariner, & Hus­bandman. And this according to that [Page 137] 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, whereas it is ordi­narie Predictiōs by what creatures vnlawfull. 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 ordi­natiō, 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 Diuinatiō by Starres vnlawfull Reason. condemne the same, Deut. 18. 10. 11. according to the iudgement of the best Diuines, who though they differ about the Notation of the word, yet Esay 47. 13 14. Dan. 2. 2. they agree all in this, that diuination by Stars is directly forbidden: And [Page 138] the Scriptures also in allotting the same Punishment to the starre-gazer, [...] to the Magician, doe confirme th [...] 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, because the Starres are causes Obiect. 1. of many things heere below, and there­fore it may seeme lawful to conclude and coniecture from such causes.

And surely if they were particular Answ. causes of these lower things, 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: But Seeing Reasons Why. 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 [Page 139] 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, that What is Obiect. 2. fore-told by Astrologie, vsually fals out true, and therefore why may we not be informed hence?

We answer, 1. That though it fell out Answ. 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 frō the necessary influ­ence [Page 140] of the heauēly bodies, but from the cunning of that infernall spirit, who supplieth by his knowledge, what is vncertain in that Art, Inf [...] ­ating himselfe into the minde of the Stargazer, being now puffed vp with Note. his knowledge, and desiring successe therein, to satisfie his pride, what art cannot make good, he yet desireth may be accomplished. And so is giuē 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 e­ujdence of things doth auouch in this case:

True it is, that the Sunne and the Moone were created for signes, Genesis Astrono­my how far lawfull 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 [Page 141] 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 the grounds are vncertaine and Grounds vncertain. Reason. most deceitfull, is apparent.

1 First, 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 [Page 142] 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 [...] requireth confidence in the same, nay in the Author therof; They must beleeue Note. he can resolue them: otherwise if he come doubting of his abilitie, or [...] 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 Moses and Daniel can then be said to Obiect. 3. haue skill in all the wisedome of Egypti­ans and Chaldeans, Act. 7. 22. Dan. 1. 17

[Page 143] The Answere is plaine, either they Answ. 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 th [...] same, and so to dehort from the studie thereof.

Well, let this lesson Students, that Vse to Stu­dents. 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 Physi­sitians and Chirurge­ons: no Zo­diack nor Signes. Letting of bloud by obseruati­on of the Signe con­demned. to obserue the Signe for letting of bloud, whose ground is meere super­stitious and diabolicall, seeing the ground is a meere Figment, namely; that there is a Zodiacke and twelue Signes therein, being a deuice of Poetris and vaine Philosophie, nature yeelding no such Ran [...]me, 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 [Page 144] parts, when shee is in hot and [...] 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 [...] That superstitious obseruation of daies Obserua­tion of daies and times con­demned. and times, 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 Obserua­tion of dreames, how law­full and vnlawfull. dreames, though it must needes bee granted that this was one of Gods Ordinances to reueale his will vnto [Page 145] his seruents, as Numb. 12. 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 How to discerne betweene Diuine & Diabolical Dreames. 3 kind of dreames. 1 Diuine. 2 Natural. shall discerne and distinguish betweene these 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, and there­fore called Diuinè.

2 Naturall dreames, 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 d [...]eames do follow: To Cho­lericke 1 From Comple­xion. persons dreames of Warres, to Phelegmaticke of Waters, Fearefull dreames to Melancholicke per­sons, &c.

[Page 146] 2 And so also by these Dreames may we coniecture of the sinnes of the From con dition of sinne. heart: because what we conceiue of practise in the day, will be corruptly dreamed of in the night, to make v [...] more in exeusable.

3 Diuellish Dreames framed in Diaboli­call. the braine by Satan; answerable [...]o 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 [...] Christ, Reuealing of Antichrist, & [...] but those from Sathan, are either of [Page 147] curious, or triuiall and vaine mat­ters, eyther not fit, or worthie to be knowne.

If it shall be said, That the Sybills How the Sybilles spake of Christ. 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 Diffrence betweene Diuine & Diaboli­call pro­phecies of Christ. with the prophecies, 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, as might make Note. the times inexcusable, and so had [...]o 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 [Page 148] manifest reuelation of such things as concerne the good of the Church.

2 The minde of Gods seru [...]nts 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 Act. 13. giue credit and obedience therevnto: 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 [Page 149] now we haue the Gospell sufficient No diuine dreames now to be expected. 2. Tim. 3. 17. to reueale the will of God, therefore we are not in these daies to build vpon Dreames; 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 Ciuill Lots law­full. vse heereof, 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 [Page 150] successe thereof. Yet neither are Sporting Lots vn­lawfull. 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, or fore-know things to come, either by opening a Diuining Lots vn­lawfull. Booke, casting a Die, to declare good or bad successe; seeing this both im­plies a secret beleefe, that such a fear 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 [Page 151] in the shape of a dead man. Exam­ple Of Satans deceit by answering in the shape of a dead man 1. Sam. 28. 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 That the apparition vnto Saul was Dia­bolicall, & not reall Samuel. Reu. 14. 12. Saul by ordinarie lawfull meanes, 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, and there­fore Satan could not haue power to fetch the soule from heauen, though he might preuaile to raise the bodie frō the earth, which yet I see no rea­son for, seeing the body also must rest; at least frō 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. [Page 152] 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, though the Answ. to obiections 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 Confuta­tion of walking spirits. of dead men, 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 [Page 153] 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 Note whē Miracles vsed. to plant or restore a Church out of it ruine and desolation, 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 Obiect. reply that if this were but a collu­sion of Satan blinding and decei­uing Saul, 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 [Page 154] 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, howsoeuer the Patrones Answ. of Witch-craft would gladly thus cōclude to condemnethe 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 wo [...] in the likenesse of Samuel to g [...] this answere: seeing no meere hu­mane vnderstanding [...]onld attaine [...] that knowledge, And therefore it ne­cessarily followeth, that the Witch, by vertue of the couenant with Sat [...], raised him vp; He by his power and skill counterfeited Samuel at an ynch, by his experience and office wa [...] able to acquaint him with Gods wil, and so as an instrument of Diuine vengeance to hasten him to his de­struction.

[Page 155] And as Satan thus foretells things Of Satans fore-tel­ling with­out means By posses­sion. by meanes, 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 Obsession will and councells, 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 Vses hereof. vse: 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 [Page 156] trances and inspirations are from Differēce betweene diabolicall Trances & the gift of Pro­phecie. God; therefore learne we to dist [...] guish betweene Diabolicall Reuelati [...] 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 se [...] 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 distem­pered as that they seldome recouer the right vse againe: At the best, they cary some skarre of Satan to their graues; whereas the Saints [Page 157] 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.

COnsider we now of Witch-craft in operation: which really worketh strange things. Of enchāt ment, and it vnlaw­fulnesse, I proued by the ef­fects.

This is done, first, by Enchant­ment; namely, when by some Charme wonderous workes are wrought.

Which is not onely expresly for­bidden, Deuter. chapter 18. verse 11. [Page 158] but is also manifest by the thin [...] 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 belōging to the diuine power, & iust [...], If therefore they shall be imitated, [...] in any measure effected, by the crea­ture; It is a plaine vsurpation of the di­uine office, and a flat peruersion & dis­gracing of the diuine Prouidēce, as be­ing accomplished by indirect meanes.

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

It is not onely apparant by the Confession of Witches themselues: but further cleared by the testimonie of the word; who ascribeth this power vnto 2 By the word. the Charmer, Eccles. 10. 11. where the Originall yeelds thus: If the Serpent bite before he be charmed, what prof [...] hath the maister of the tongue thereby [Page 159] 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 sorcery against Iacob, nor sooth saying against Israel: Doeth hee not Nu. 23. 13. therein acknowledge, 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, if wee should con­sider 3 By the nature of a Charme. 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.

[Page 160] Seeing a Charme is no other then A charme, what. a spell consisting of strange words, wherein 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 & Words of charmes, either ob­scure & barbarous vnknowne, 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, I 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 [Page 161] words are spoken concerning parties and things absent, 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, that these wordes Obiect. Answ. haue signification; and happily be vn­derstood of the parties that vse them reciprocally: Yet seeing they haue Or blas­phemous knowne charmes. 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 [Page 162] 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 Imagina­tion reie­cted. this case, which is pretēded to be the occasiō of those strange effects; sure­ly, though it cannot be denyed, but that our imaginatiō may hurt our selues yet that the imagination of the W [...] should hurt others, or that these words poceeding from her conceit, [Page 163] should so preuaile on the bodies and minds of such as are afarre off, it is contrary to reason, & common sense.

And therefore, though it be con­ceited, Infectious lookes dis­claimed. 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, that 2 Obiecti­on of the Basiliske and Wolfe answered. 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: [Page 164] 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, if En­chanters Obiect. 3. Answ. 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, this is, bicause he hath not the same faith: this discouers the Obiect. 4. Of the parties. roote of bitternesse, and argueth them [Page 165] 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: which seeing they Of Scrip­ture char. 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 [Page 166] 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, or letter thereof, but when it is 1 con­ceiued in the minde, 2 receiued with Hebr. 4. 2 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 p [...]r­poses.

It must needes be some Satanicall colour to conceale desperat wicked­nes. And so, though it be not abused of all so far forth, that it may include Note. them within the compasse of such charmes, which haue entred into this certayne league with Sathan: [Page 167] yet seeing for want of conscionable Word cō ­monly made a charme. vnderstanding, 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 Mistery thereof, vpon any 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 thē ­selues, but to become Sathans chiefe Schoolemaisters to deceiue others.

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

As making of Characters, Images, Chara­cters, Ima­ges, &c. cō demned. Rome. and Signes in Wax, or Clay, & framing of Circles, vsing of Amulets, Exer­cisn [...]es; an ordinarie Practize of [Page 168] 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 Scratching the Witch, vnto which if the Diuell seeme to stoope, that the bodie is ca­sed, it is to seize more deeply on the soule, by withdrawing it from the right meanes, and resting it securely in these diuelish charmes.

[Page 169] Which, as it may seeme to admo­nish vs frō the vse of them, so it may Vse, to de­cline these meanes. 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 Obiect. Answ. That we relie vpon Physicke: therefore why not on these charmes? betweene Physicke and these meanes: That is ordained of God, This, 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 [Page 170] in the meanes to thrust out God.

As for the Case of necessi [...]ie which is heere pretended; wee can haue helpe no where else; The Physition will not meddle, the Paine is int [...]le­rable, the case desperate, and God is mercifull though we do amisse, yet may wee not seeke ease; surely, The Lord w [...]ll not bee mercifull to pres [...] ­tuous 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; or that the Lord will helpe thee by his immediate Note. hand? And therefore either way thou must now cast thy selfe vpon him. If the Lord cannot helpe thee, [Page 171] 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, vsually practised Of sorce­rie by Iug­ling, it properties. 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.
• [Page 172] 2 By Altring the Aire whereby the obiect is conueyed to the eye.
• 3 By changing the obiect which [...] discerned.

That there may be such delusion, not onely the Holy Ghost witnesseth of the Galatians and others, who Gal. 3. 1. 2 were then bewitched, and made be­leeue that they saw that, which in­deed they saw not; but experienc [...] doth daily make it manifest.

Concerning the sleight done aboue That [...]uggling is sorcery. the course of Nature: As this ma­keth this Trade to be plaine Sorcery, because it exceeds Natures comp [...]s, so it necessarily followeth that som [...] 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. For howsoeuer some strange things may bee done by bodily sleights That iuggling is not by opticke skill. and by Opticke Arts, yet these are kept within the compasse of nature [...] But the Iuggler vndertakes things [Page 173] impossible and contrarie to Nature, as to transforme one creature into ano­ther, 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, when they turned the Egyptian Enchan­t [...]s onely deluded the eye. 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 [Page 174] 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 Sat [...] 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 cur­cumstances doe plainely euince that they were not naturall frogs, by such differences as are manifest betweene 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 stanck [...] [Page 175] 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.

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 Practitioner's in this Art:

And yet, Why more women then [...] are engaged therein.

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

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

[Page 177] 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.

CHAP. XI.

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 [Page 203] each other, doe more mischiefe in the world.

And therefore as Feare and Loue Policie of Satanin li­miting of his power to Bad Witches. are two speciall bonds to bind to o­bedience, 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 Wit [...]hes.

And so contrariwise, there are others who by Diuine Iustice, are gi­uen vp to Satans power with this li­mitation onely, to helpe and do good, To good Witch [...]sor Blessers. 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, [Page 204] with the applause of Good Workes, and therefore are fitted by Satan there­vnto: Others are prone to malice [...]is­content, couetousnesse, &c. and so are likewise fitted by the Deuill, with power to bee auenged.

And doth not the iust and holy Gods wis­dome in this diuer­sitie. God, 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, that they In confon̄ ding the vnbelee­uing world 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, and so the measure of finne is Repētance excluded, [...] made vp among the children of dis­obedience, that so the measure of ven­geance may accordingly be inflicted.

[Page 205] And doth not this also very wise­ly, In condē ning 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.

[Page 206] 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.

CHAP. I.

THe maine thing where­by Sathan fetcheth o­uer Of the po­wer of wit­ches. these monsters, and holdes them in his o­beisance: is that great power which he deuolueth vnto thē. Whereby being able, in shew, to do [Page 238] 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,

[Page 239] Secondly, wherein it is enlarged, and particularly aduaunceth it selfe.

Concerning the first.

CHAP. II.

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.

CHAP. III.

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.

CHAP. IIII.

SHall wee now take some view of the False and superstitious Remedies, vsed by the Gentiles, 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, that that ex­traordinarie Refuted. calling ceasing, the effect ceaseth withall:

As 1 being not necessary for these Times, seeing they were ordayned [Page 298] 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. 22. 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 [Page 299] 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, As it is not necessarie 2 Reason. that these giftes should nowe re­maine: so if they did remaine, they might then challendge the effectual­nesse [Page 300] 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, therefore, in that 3 Reason. 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, it followeth also Marke 16. necessarily, that the gift was limited accordingly.

And therefore, though it be pre­tended, that the Church of the Ie [...]es 1. Obiection from the Iewes an­swered. had this power, and why not then the Church of the Gentils, vnder Christ, seeing Christ was nothing inferiou [...] 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, by Mat. 12. 27 [Page 301] 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, they shall iustifie mee whom you condemne, Acts 19. 13 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, That Obiection from the Promise answered. such tokens shall follow them that beleeue: In my name they shall cast out d [...]uels, &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 [Page 302] were to bee conuinced and bridled by these mightie workes. And there­fore, 3 Obiecti­on from experi­ence an­swered. 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, whereby Antichrist then 2. Thess. 2. 9. 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, his vo­luntary Worship, and Doctrine of Diuels; Colloss. 2. [...]3. 1. Tim. 4 2. 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, by the vertue whereof the Di­uell 2 Proued false by the means imployed in them. is pretended to giue place, and against his will to bee thrust out of [Page 303] possession. Wherein, though wee denie not, that it is lawfull to call Note. An Obie­ction an­swered. vpon The Name of Iesus in Prayer, 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 Papists wil haue this Name of Iesus effectuall, not so much, Note. 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 [Page 304] letters and syllables; though with [...] 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: another Reliques of Saints reiected. Remedie which they haue, to cast out diuells. For howsoeuer they alledge, [Page 305] that a dead man was raised at the Graue 2. Reg. 13. 21. of Elizeus, 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. Act. 5. 15.

First because the times are now dif­ferent, 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 [Page 306] purpose the Truth is, these are pro­phane superstitions, because they are Other Re­medies re­iected, as Holy Water, Graines, &c. 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, whereas also it was ordi­nary among the Papists, to vse Ex [...] ­cismes Exorcisme refuted. to this end; Namely, to ad [...]re and command the Diuell in the Name of God, to goe from the Partis. 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, [Page 307] 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. Concer­ning the releeuing of witches. Whether seeking acquaintance with the Witch, 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 [Page 308] Faith, Gal. 6. 10. and so after these, to relieue where there is most corpo­rall Esay. 58. 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 Comman [...] ­ment; and a compassion to them, e­specially to doe their soules good: Adioyning some spirituall Exhortatio [...] withall, to instruct them if they bee ignorant, to dete [...]e 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; that they may not hurt vs, Tull. Ne noceant. in carnal policy, seeking to bind thē 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 [Page 309] 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 con [...]or­ted Note. powers, 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 thē, As being an idle & vagrant ge­neratiō, 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 [Page 310] 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 Purueyo [...] to minister a word in due season, for the comfort of the soule.

CHAP. V.

THus haue we shewed both what deceitfull and daungerous Remedies haue and may be vsed, to case 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 [Page 311] 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.

CHAP. I.

CHAP. II.

Which are

• 1. Ignoraunce.
• 2. Infidelitie.
• 3. Malice.
• 4. Couetousnesse.
• 5. Curiositie, &c.
• 6. Pride, &c.

Concerning Ignorance of GOD.

THat this is a cause of Witch-craft, appeareth:

Because, through the Ignorance that 2. Tim. 2. 23, 24. 2. Thes. 2. 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 [Page 330] vsbecause 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: To yeelde Gal. 6. 6. 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.

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 [Page 332] 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 I [...]sus 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, as
  1. Cor. 1.
  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 s [...]nne; yea, if it be re­quired, euen life, and all. Matth. 19.

2. Being ready to take vp his Crosse, and follow him. Matth. 16. 2 [...].

[Page 333] 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. 1. Plucking them out of the Heb. 3. 13. fire. 2. And exhorting each other daily; waiting with great patience their Conuersion, and maintaining Heb. 10. 14. 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.

THat this is an occasion of Witch­craft, 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 [Page 334] 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:

[Page 335] 1. Labour wee to haue the loue Rom. 5. 2. of Christ shed abroad in our hearts, that so for his sake, wee may loue one an­other.

2. And consider we, That ven­geanee Rom. 12. 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 [...]ee 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.

[Page 336] 6. Especially labour wee to appre­hend the fauour of God in Iesus Christ: that so being at peace with his Ma­iestie, and gayning true content [...] in our estates, we may possesse our s [...]les in patience, and maintaine the V [...] 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 weauing 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.

1 A As excluding through di­strustfull and insatiable de­sires, the protection of the Almighty.

[Page 337] 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 vnlawfull 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? Whats 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.

[Page 338] 3. As for earthly things, [...] we onely our daily bread, as for to m [...] ­row let it care for it selfe. Matth. 6.

4. And cast we our care on God, be­cause he careth for vs. 1. Pet. [...].

5. Let our Request be made manifest vnto God, who will not faile vs, nor Phil. 4. 7. 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? And Matt. 6. 33. Psal. 127. 1. seeing with all our care we winne nothing, without his blessing, la­bour [Page 339] 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.

HEreby 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 [Page 340] 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 satisfactiō.

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 [Page 341] 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 iudgemēt 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 [Page 342] Rule alone for direction in all our wayes. Psal. 8.

6. Neither leaning on the Right hād 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 faylings, 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.

1 AS being both the ground of all the other euills.

2. Being the first sinne that eu­tred into the world, and discouered our fearefull bondage vnder Satan.

3. Beeing the last sin that we shal put of, and therefore when Satan [Page 343] 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 thē.

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 thē, 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 [Page 344] 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 vs­into 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 thē down with shame.

2. Consider not the good we do, so much as the euil we daily commit, yea, that end that accōpanies our best actions.

[Page 345] 3 And acknowledge wee, that whatsoeuer good we haue, 1 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 m [...]n.

8 Not measuring the grace of God by outward complements.

9 Nor despising the least grace i [...] 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.

[Page 346] 13 And submitting to th [...]se afflicti­ons, that are incident thereto.

14 Meditating often on the [...] ­liation of Iesus Christ.

15 And on that fulnesse of glorie that makes for vs in heauen.

CHAP. VIII.

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, [Page 347] our fearing these, and worship­ [...]ing 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.

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.

[Page 348] 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.

[Page 349] 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.

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 [Page 350] onely to heare, and not vnderstand; not enough to vnderstand onelie, and not to retayne [...] 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 [...] 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.

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, [Page 352] but to embrace the light of the Go­spel, whereby Sathans forgeries are detected, and graciously preue [...].

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.

VVE 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 ou [...] corruption, and corruption being sup­pressed, and daily maistered by re­pentance and faith in Christ, pre­uents Sathans power:

Therefore: As it is best to auoide [Page 353] 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.

SEeing the Policie of Sathan is no­tably discouered herein, in hiding his power, and cloking his tyrannie and crueltie against the soule, by tampering about these pe [...]y 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 [Page 354] 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.

YEa certainly; for our selues, we may discerne, whether wee haue sauing [Page 355] 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 wōderfull 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.

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.

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 ignorātly, 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, [Page 358] ruling and disposing all things, so that euery creature is at his cōmand, not so much as a [...] 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 Sathans 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 How to re signe vp our selues into the hands of God. our God; by casting our [...]are vpon him: and 1. Pet. 5.

Daily making euen with him, by vn­fained repentance.

[Page 359] 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 well­doing 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 [Page 360] 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.

1 THat Sathans power is limited by the Lord, for the Triall of [Page 361] 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, &e.

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 subiectiō. 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. If Satan 1. Cor. 6. therefore shall mooue them to close Iohn 17. [Page 362] 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 [Page 363] 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.

THus hast thou at length (Deare Chr [...]stiā) 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, [Page 364] to ad such experiences and collections of mine owne partly gathered out of such Treatises as to this purpose haue bene published frō 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 [Page 365] 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 thē 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 euē 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 frō the knowledge and [Page 366] loue of the glorious gospel of Iesus Chris [...] an [...] bewitching the fame, 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 wis [...]dome of God, in con­founding the craftinesse 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; [Page 367] 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 cōfirmation 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.

[Page 368] 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.