Sathan transformed into an angell of light expressing his dangerous impostures vnder glorious shewes. Emplified [sic] specially in the doctrine of witchcraft, and such sleights of Satan, as are incident thereunto. Very necessary to discerne the speciplague raging in these dayes, and so to hide our selues from the snare thereof.

THE MYSTE∣RIE OF WITCH-craft discouered. (Book 1)

THE FIRST BOOKE. (Book 1)

CHAP. I.

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

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

Some more Generall, concerning the diseases of the Time.

Others Speciall, concerning my Selfe.

The Generall are:* 1.1 Because the wise and glorious God by his speciall prouidence in these daies, requireth an especiall account of our Faith in this Truth: And that in these re∣spects.

First, That we should in thanke∣fulnesse, 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 fur∣ther erecting and maintaining of the Kingdome of darknesse; is now gratiously and cleerely, not onely discouered, but further also reformed to the true vse thereof, and so wee rightly enformed how to deale therein: And so by the power of God, the Magistrate enabled to take such course therein, as may best

serue to the demolishing of the Kingdome of Anti-christ.

Secondly, seeing the Power of the Gospell is thus able to discouer and confound the kingdom of Satan, may not this condemne our vnprofitable re∣ceiuing thereof, who still maske it in our sinnes, and will not come out of them, whereas the very deuils giue testimony thereunto?* 1.2 If they beleeue and tremble, if they cannot endure the glorious light of the Gospell, if they forsake their holds, and con∣found their Proselites, being forced to discouer them by the power of the Word,* 1.3 and so to be the executioners of Gods righteous iudgements against them; Shall not this bee our condem∣nation, that though light bee come into the world,* 1.4 yet still wee loue the darkenesse more then the light? wee lesse obey the Gospell then the deuils do;* 1.5 wee An∣gels in name, are lesse affected then these infernall spirits; wee spurne against Authoritie, when these are controuled by it; wee continue in our sinnes, when these are cut off by

the Magistrate; wee iustifie sinne, when these discouer and vnfold it?

Surely seeing God is glorifyed in confessing of our sinnes,* 1.6 shall not the deuils rise vp in iudgement against vs? may not they teach vs to yeeld more obedience to the Gospell? And seeing, for our disobedience to the Truth,* 1.7 it hath pleased the Lord to giue vs vp in his iustice to strong delu∣sions; either,* 1.8 to rest in the forme of reli∣gion 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 com∣monly ignorant, prophane, and su∣perstitious, proue verie dangerous instruments for the restoring and encrease of the kingdome of Anti∣christ. As both colouring their Dia∣bolicall practise vnder pretence of holy prayers and naturall meanes, and

thereby aduancing that lip-labour and formall deuotion, the very life of Popery. As also by their pretence of great charitie in relieuing so many in∣firmities,* 1.9 iustifying that false Fire of Popish Loue, and fained Miracles: But especially nuzeling the people in ignorance by their example and cor∣rupt practise, and seducing them from the light of the Gospell, and such holy meanes as therein are offe∣red for their reliefe, to most indirect and desperate remedies, as to enthrall their soules to hell for euer, that the poore carkase may haue present ease: As requiring trust and confidence to bee reposed in them, and so exclu∣ding vtterly from Christ, and so from saluation. Seeing (I say) these Blessers are highly esteemed of in these daies, as being dangerous Fa∣ctors for Anti-christs kingdome: Ought not euery True Member of Christ to see this plague, to giue war∣ning of it, that so their bloud may not bee required at his hands? And hath the glorious Lord beene with∣out

witnesses in these daies to dis∣couer the practises of Anti-christ, his creepings in againe, and that by these means of Sorceries and en∣chantments?

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 con∣test 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 Ma∣gistrate and the Minister for the sea∣sonable ouerthrow of Anti-christs kingdome?

And hath hee not very meruai∣lously disposed in these times, that as Anti-christ hath renued his hopes by these and other desperate engines of his spirituall warfare, so he hath

beene confronted by Gods powerfull Ordinances?

As the Magistrate not onely in making seucre Lawes against the en∣crease of his kingdome,* 1.10 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,* 1.11 as being a maine proppe and hope for the vpholding and continuance thereof.

And concerning the Ministers of the Gospell,* 1.12 haue not these in their Places, as they haue the more in ge∣nerall beene zealous against Anti∣christ kingdome, as they haue more discerned the Mysterie and Marke of the Beast, so they haue beene more quick-sighted to dis∣cerne him in this Policie of Witch-craft,* 1.13 and so haue more earnestly laboured against the same? And shall I hold my peace in this day of good-tydings? Shall I not also bring my fagot to the burning of these Witches, and so to further the

destroying of the kingdome of Anti∣christ.

Hath not the Lord enabled mee to discouer the practise of Anti∣christ in that hellish Plot of the Gun∣powder-treason? Hath hee not preser∣ued mee gratiously from many such diuelish Practises of these Anti∣christian Instruments, not onely in keeping mee from seeking for their helpe, when my children were sus∣pected to bee afflicted by them, that so my soule might bee endangered thereby: But especially in preser∣using mee from many cursed snares which by these mischieuous instru∣ments haue beene priuily laid for me, to the endangering of my life, and hinderance of the Gospell?

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

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

And doth not Art giue some co∣lour and shew heerevnto? as yeel∣ding out of generall precedences of the coniunctions and motions of heauenly Bodies,* 1.14 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 particu∣lar certainities out of generall proba∣bilities, 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 ra∣ther

baited by Satan to seeke this skill from him, who will not now faile to tender his helpe for the satis∣fying 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 en∣tice these nouices to his lure, and that by the appearance of contrarie semblance.

To this end he appeares first trans∣formed into an Angell of Light, preten∣ding his willing subiection to cer∣taine idle and worthlesse Characters and Names of God, whereby he deceiues his nouices two waies.

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

2 That it is also performed by the power of God, as whose name is the ground of the charmes, and there∣fore

shall haue good successe.

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

For the further confirmation of this delusion, behold in this point another pollicie of Satan; that whereas man, through pride, desires Soue∣raignety & 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 nota∣bly gulling the ambitious spirit with this conceited Emperie: What canst thou desire more then to preuaile with God, then to leade hell captiue in this triumphant manner, then by these meanes to preuaile with men?

Thus are Yong Schollers puffed vp with knowledge, and the Pride of knowledge exalts them aboue that

which is meete, that so their fall may be more fearefull and irrecouerable.

And was not my Yonger Studies subiect to this tentation?

Surely blessed bee God in Iesus Christ that hath lent mee life to ac∣knowledge his mercie in this be∣halfe!

Was there not a time when I ad∣mired some in the Vniuersitie famo∣zed in that skill?

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

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

dangerous Studies? And shall not this mercie of our God bee had in euerlasting remembrance?

Surely the mercies of God are euer∣lasting, worthie to bee sought out of all that feare him:* 1.15 How are they renued euery morning, so great is his faithful∣nesse?

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

Hath not the Lord since, where∣soeuer it hath pleased him to pitch my Tent, euen there to follow mee with this Tentation,* 1.16 to bee assaulted with this pestilent-brood, and Deuillish Generation? Hath not hee vsed mee as an instrument, though most vn∣worthy, to comfort others accor∣ding to the comforts that haue abounded vnto mee? Hath not my gracious God wonderfully deliue∣red

mee from their cursed Traines, and made mee able in some poore measure to declare his great mercies to the generations to come?

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

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

And seeing ordinary iudgements

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

Doth not euery Assise almost throughout the Land, resound of the arraignement and conuiction of no∣torious Witches; either where grosse ignorance and Popery most aboun∣deth, or where the truth of God is with-held, and prophaned, by vn∣righteousnesse aud hypocrisie?

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

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

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

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

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

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

Ought not the Word to encourage the Sword to this glorious worke of

detecting and confounding the king∣dome of darknesse, which especially preuailes by these deuillish charmes.

And that not onely in the Ignorant multitude, and wilfully seduced Pa∣pist; But euen in the Carnall Prote∣stant, and Grosse Hypocrite, though they haue receiued the knowledge of the Truth; For do wee not gene∣rally detaine the truth of God in vn∣righteousnesse, 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 wan∣tonnesse, and so giuing vp our mem∣bers as weapons to the seruice of sin; do thereby plainely discouer whose seruants wee are, euen the bond∣slaues of Satan who ruleth in the children of disobedience? And doth not the Lord very wonderfully dis∣couer our shifts, and confound our painted shewes, euen by these euill Angels which hee sends amongst vs?

Doth not our Atheisme on the

one side, convince our heartlesse and deceitfull worship, while wee Plead for Satan, and maintaine his Kingdome concluding his preuailings to bee but Counterfai∣tings;* 1.17 his Contracts with Witches to bee but Delusions, ascribing his power in afflicing, to Naturall Di∣seases.

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

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

Do wee not close with them des∣perately, 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 profes∣sion to seeke to GOD alone in our troubles; yet when it comes

to the Pinch, doe wee not runne vnto the Deuill? Hath not the Blesser, more Proselites and Patients then the Physition; yea then the con∣scionable Preacher?

The Lord giue vs vnderstan∣ding 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 darke∣nesse for helpe?

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

Thus, though light bee come in∣to the world, though it bee entertai∣ned for a season, yet men loue dark∣nesse more then the light, because their workes are euill; and so are iust∣ly 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 har∣den 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 wise∣lie. 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,* 1.18 led captiue by him at his will, by these Good and Bad Witches: these hurters and helpers.

As Trusting to these for helpe for the

body, and so renouncing the soue∣raigne 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 Vice∣gerent the Magistrate; and so by this slauish feare, as with a strong eord being faster bound vnder the power of darkenesse, binding here∣by iniquitie as with Cart-ropes, while they adde drunkennesse vnto thirst, confirming Ignorance and In∣fidelitie by this palpable Idolatry in seeking helpe of Satan: And so being confounded in their vaine con∣fidence 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 ex∣pectation of the vengeance to come.

Certainely, if these accursed peo∣ple yet seeke for signes and sha∣dowes to confirme them in their

superstition or reforme them to the Truth: Haue they not a signe from heauen, euen the signe of the Sonne of Man, Daily crucified vnto them in the powerfull Preaching of the Gospell? And yet behold their feare∣full 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 Idola∣trous Crosses, to encrease their sto∣ny 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 pro∣uoke the Lord? Shall not his iea∣lousie burne like fire to consume them and all their stubble with vn∣quenchable torments.

And seeing they boast that they haue made a Couenant with hell,* 1.19 and are at an agreement with death, as pretending that by their Keyes they haue the power to open and

shut hell at their pleasure; and yet intending, and discouering plainely heerein their horrible Athiesme, that they haue made Falsehood their Re∣fuge, and are Hid vnder Vanitie, making the Pleasures of sinne,* 1.20 their chiefe God and happines, and resting in their Visible Monarchie, as their Soueraigne and supreme King∣domea 1.21.

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

Surely the Iustice of GOD is admirable heerein to bee laid to heart of all those that doe hate the Whore,* 1.22 and desire her de∣solation, that so they may lift vp their heads because their sal∣uation draweth neere; in that they may discerne in this glasse of his prouidence, the confusion

of Anti-christs approachings: And so may take the oportunity, to ha∣sten 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 re∣deeme the time, and declare the wonders of the Lord to the Gene∣ration to come. Shall not this make for the confirmation of our faith, that the Lord will tread Satan vtter∣ly ynder our feete?

CHAP. II.

First prooueth that there are Wit∣ches, and that

• 1 By testimonie from the Word.
• 2 By testimony from all antiquitie.
• 3 By sound Reason, and that drawne:
  • First from the Power, Iustice and Wise∣dome of the Lord.
  • Secondly from the Pride and Policie of Satan.
  • Thirdly from the damnable estate and desperate condition and corruption of man.

Secondly it reprooueth;

• 1 Those that impute this to melancholy.
• 2 The Atheist that denies Witchcraft.
• 3 That would haue all to be but Illusion.
• 4 That iustifie bad Witches.
• 5 And so answereth to all obiections that may bee iustly made against this Do∣ctrine.

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

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

2 The Iudgements of God are de∣nounced against such by the Pro∣phets, as Esay 44. 25. & 47. 12.

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

4 The sentence of death is pronoun∣ced 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 de∣clared heereafter concerning the enter∣tainement and practize of Sercerie: By all nations.

2 By the Lawes of each nation, a∣gainst this Mysterie.

3 By the generall experience of all Ages wherein eyther through ig∣norance this wickednesse hath ap∣peared in open face among the Gen∣tiles,

or else, for abuse of knowledge, euen hypocrites haue beene giuen vp to this Iudgement of Witch∣craft, because they detaine the truth of God in vnrighteousnesse, and sa∣crifice 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 Rea∣son and Induction.

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

Gods Power is manifest; as his yeeld∣ing 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.* 1.23

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

2 And whereas Satan, if he should

appeare in his owne likenes, would not so easily be intertained, could not do so conueniently the will of God, in deceiuing the wicked: yet beeing now disposed by the Lord of glory in this wise and glorious manner, that by the ministerie of men & wo∣men subiect to our infirmities: and therefore more likelie by reason of natures bonds, to preuaile with their like, Satan shal tender his seruice vn∣to vs; doth hee not conuey his poy∣son 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 there∣in; euen eternall vengeance, and those intolerable paines of the damned,

that the Atheist may be vtterly con∣founded, and the desperate sinner, may be vtterly without excuse: As preaching to the rebellious world, by these prophets of Satan the cer∣taintie of their damnation, who re∣fuse to embrace the glad tydings of their saluation from the Messengers of the Lord.

And is not the Iustice of God ad∣mirable 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 tea∣chers according to their owne lusts, purposely submitting themselues to these prophets of the diuell, that so they may be turned to their ineuita∣ble 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 acti∣ons, that so he may more desperately execute his malice both against God

in disgracing his prouidence, and a∣gainst man in furthering his destru∣ction. And therefore, as God hath his couenant with man: so will Satan haue a speciall couenant also with his seruants.

As the Lord hath his Ministers to execute his wrath vpon the disobe∣dient: namely, the Magistrate, so Sa∣than 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 com∣fort his distressed people: so Sathan will haue his good Witches, to mini∣ster 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, sub∣iect to the same infirmities with vs, to deliuer his councell, and prepare vs to the obedience thereof: euen so

dealeth Sathan the god of this world, with the children of disobedience. That whereas by reason of Natures guilt and infirmitie, they could not endure his terrible and personall presence: therefore hee tendereth his will vnto them, by certaine de∣lightfull and Familiar charmes, yea by Witches his vassales insinuateth himselfe into vs, colouring his pre∣sence 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, e∣uen to further our owne condemna∣tion, and the condemnation of o∣thers:

But especially in regard of those Remaynders of originall goodnesse:

As some naturall light, some consci∣ence of good and euill, &c. whereby wee being vsually puffed vp, and so laboring to encrease these gifts: see∣ing wee know not the right meanes heereunto, namely, to seeke them of the Lord: Is it any maruell, if we fall to chaffer with Satan for the obtain∣ing 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 here∣in that further this compact with Satan.

The one is, The earnest and vnsati∣able desire to accomplish our lusts: which seeing we cannot compasse by lawfull meanes, will we sticke at any thing, though it be the hazard of the soule, to attaine our desires? Math. 16. 25. Especially, seeing as wee desire to commit sinne with greedinesse, so either for credite, wee would not be

seene therein: and indeed it is Satans policy to blind the eies of our minds, that so walking in darkenes, we may not know whither we go, but euen like fooles be led to the Stockes, and oxen to the shambles: And hath not this Practise of Witch-craft many cun∣ning sleights, and colours to hide and cloke sin, to illude and peruert our iudgemēts, that we may not dis∣cern whereabout we are? Consider to this end that which follows: & God giue vs vnderstanding in all things.

Adde we hereunto, That as sin en∣creaseth and ripeneth to vengeance,* 1.24 so naturall light by degrees is cleane per∣uerted and extinguished. And the bands of common honestie beeing wholy cast off and violated, the bri∣dle is giuen to all desperate and pre∣sumptuous sins: and that the wicked may more securely reuell therein: re∣ligion is made a scorne of,* 1.25 and God is forgotten,* 1.26 and the knowledge of his wayes vtterly reiected: whereby the Lord in iustice is prouoked to execute his fierce wrath, and to powre out the

most bitter viall thereof vpon the soules of the wicked, yeelding them vp wholly to the power of Sathan: whereby they are left to these despe∣rate extremities, as to make reall co∣uenants with him: to yeelde him vp their soules, and all at his deuotion; to consecrate themselues to his ser∣uice 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 extraordina∣rie and monstrous sinnes, with strange and vnwonted plagues. Therefore see∣ing the wicked cānot content them selues with common and naturall sins,* 1.27 but must further deuise sins a∣gainst nature,* 1.28 as being iustly giuē vp hereto by the diuine Iustice, puni∣shing their carnall Wisedome: in their strange and monstrous Idolatrie and Will-worship by those monstrous and vnnaturall Impieties: Is it not yet

further iust with the Lord, to leaue them to be tormented by Satan, the god of this world, whom they haue consecrated themselues vnto, and that with strange and fearefull con∣uulsions, and horrible tortures, like∣lie 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 po∣wer. And yet all this in shew by the ministerie of a poore, weake, and mise∣rable woman,* 1.29 to the increase of their rage, and confusion of carnall wise∣dome, to the nourishment of Infide∣litie, and so to the sealing vp in these bodily torments of eternal vengeāce.

1 And therefore; as this reproueth such as seeme to elude all with a con∣ceit of melancholy,* 1.30 as if these diuellish practises and combinations betwixt the Witch and Satan, were but fan∣cies and vaine dreames of a melan∣choly braine: seeing the symptomes of melancholie doe no whit agree with the persons of these Witches.

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

3 This reproueth those, that, because many things are done by the delusi∣on of Satan, (as hath bin manifested heeretofore) do therefore conclude, that al is but Illusion, and so would il∣lude the maine ground of Witch∣craft, 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 Sa∣tan, because shee hurteth: yet at no hand will yeeld, that the Blesser and wise Witch (as they doe terme her)

hath any thing to do with the diuell, by vertue of such compact: but ra∣ther conceiue that it is some extraor∣dinarie gift of God, giuen to such spe∣ciall persons, whereby they haue po∣wer 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 ap∣prooued good workeman to that end, If any such thing fall out: it ne∣cessarily proceedeth from Satans po∣wer, permitted iustly by the Lord, to preuaile thus with his dearest ser∣uants, to deceiue and ensnare vnsta∣ble soules, that forsaking the God of their saluation, runne to Sathan for helpe for the bodie, to the destru∣ction 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, en∣tendeth

also the further ensnaring thereof. Hence is it, that he employ∣eth 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 prouo∣king them hereby, both to seeke for reuenge abroade, against the Witch: when as they should beginne at home to be auenged of their owne sins: as also to seek for remedy of their hurt by diuellish meanes: and so they vsual∣ly 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 nouri∣shed

in the world, Infidelitie and all excesse of sinne, maintained and in∣creased, and so iniquitie ripened vnto the day of vengeance. And yet.

If here the cunning of Sathan be to keepe these Witches poore,* 1.31 and therefore it may seeme, that they should haue but a little list to fol∣low this miserable trade: Obserue we wisely the admirable Iustice and Wisedome of Almightie God here∣in, both in ouer-ruling Satan, that hee shall not minister to the Witch according to her desire; that so she may be confounded in her dtsperate bargaine, that hath parted with her soule, for enioying of that whereof she is disappoynted: As also

Heereby the desires of the Witch being disappoynted, are more enfla∣med, and so eternall damnation here∣by sealed vp vnto her.

And withall, shee more abiected to the lust of Sathan, renewing her couenant, and multiplying her sa∣crifices, that shee may compasse her

desires: That so beeing still kept short, and confounded in her expe∣ctation: shee may breake out into more desperate attempts to the ripe∣ning of sinne, and hastening of ven∣geance.

Which shall with greater confu∣sion light vpon her, in that being once arrested and conuicted by Authori∣tie: she shall find her master whom she hath serued, not onely to be the meanes of her discouerie, and haling to Iudgement, (as heereafter shall be manifest;) but now he hath discoue∣red her,* 1.32 to forsake her vtterly (in re∣gard of helping out of this brake;) that so shee may be yet further con∣founded, 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 ex∣clude her al hope of mercy and com∣passion from the Lord; and thereby to expose her vnauoydably to his mercilesse tyranny.

And to this end serueth further,* 1.33 that the bad Witches power being so limited, as hauing hurt, shee cannot helpe againe; howsoeuer it may seeme to imply a unllotie in this Trade; or at least challenge the power and perfection of it; yet indeed this re∣straint of the bad Witches power, tendeth much to aduance the Mysterie of this iniquitie; as hereafter is made manifest, and so to make good the wisedome of this Art: Especially seeing this both for the present proues a great confusion to the Witches power, as also giues occasion of her dis∣couerie 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 Mai∣ster Satan may haue more worke.

And howsoeuer when the Witch is punished,* 1.34 the partie afflicted hath no ease, yet this doth not argue that his affliction came not by that meanes. But herein appeareth; first, the absolute power of God, who ties not the outward blessing simply

to the vse of holy meanes: Though the Magistrate haue done his duetie in punishing the Witch, yet the party afflicted must still abide Gods leasure, The Lord is not simply subiect to man: Or else though that outward meanes may bee vsed for the punishment of the offender, yet seeing the affliction must bee san∣ctified before it shall bee remoued from the Saints. And this procee∣ding 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 pu∣nishment may bee brought to true repentance: But it cannot simply and necessarily auaile the party af∣flicted; therefore it is the great wise∣dome and bountie of the Lord, not to cease the affliction vpon the punishment of the Witch, but ra∣ther to linger it vpon his Saints, vn∣till by more effectuall meanes of pray∣er, and vnfained repentance, they shall make an holy vse of the pre∣sent

chasticement, And so in it due season it shall bee remoued from them.

And may not the wise and gra∣cious 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 ex∣tremity?

And so thereby not onely con∣founding Satan, and his instru∣ments which thirst for bloud: but preparing vs heereby to a more glori∣ous deliuerance. And what if it please our mercifull God to take vs to himselfe by this strange afflicti∣on doth not his exceeding mercie shine heerein? Not onely in sanctify∣ing this grieuous affliction to his Saints, though hee do not vtterly remoue it; but further also in deliuering them by this affliction from this miserable world; or at least leading them by the continuance of the rod, to

sound repentance, that so they may howsoeuer be bettered by it.

And therefore seeing the Lord can raise light of darkenesse,* 1.35 and these outward things are common to all: though the deere Seruants of God should bee chasticed with this scourge, may not this stand with the wise prouidence of the Almighty may it not come within the com∣passe of this Art, to haue euen Gods children afflicted by Witch-craft? Shall not euen all things turne to their good?

And what though the Word seeme to condemne such as by poyson take away the life of man; yet seeing these poysons are deliuered from Sa∣tan vnto the Witch, by vertue of the Couenant betweene them;* 1.36 and though some hurt bee done by poy∣sons, yet much more is done by for∣cerie, and imployment of Satan personally to that end, seeing the Word doth as well condemne these Witches: Is it not manifest that such there are to be condemned?

And though happily they may speake many things falsly,* 1.37 as confes∣sing 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 ma∣ny 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 de∣pend on them,* 1.38 may bee more inex∣cusable.

2 That hee may also by this meanes make a Trade of lying.* 1.39

And hee doth also giue them oc∣sion to lie vnwittingly, in confessing that to be done by them which Sa∣tan did of himselfe, that so hee may hasten them to their deserued con∣demnation, causing their own tongues iustly to fall vpon them, both in pu∣nishing their will though they did no hurt in this particular, and mee∣ting with former hidden wickednesse by this supposed & arrogated crime.

But heere it is replyed, that these poore women vse Salues and good prayers to the accomplishment of their cures,* 1.40 and therefore neither is it likely that Satan would con∣ioyne with such holy meanes, and indeed it is needlesse, if these will doe it, to admit of Satans assi∣stance thereto.

To which wee answere, that nei∣ther are such medicines as are ap∣plyed 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 pre∣sence?

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

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

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

Now let vs consider further what Witch-craft is.

CHAP. III.

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

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

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

The Author of these Rules is Satan the Prince of darkenesse raigning in the children of disobedience, & therfore by his knowledge of diuine duties

and malice against God and his chil∣dren, 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 familiar∣ly 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 ten∣ding to so wicked ends. As

1 To worke wonders, whereby it is proued to bee a Wicked Art, as pro∣ceeding from that roote of Bitter∣nesse euen a Desire to bee like vnto God;* 1.41 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 poste∣ritie, as being incouraged daily here∣in by our naturall corruption: And, that especially discouering it selfe.

1 By selfe loue, and high conceipt

of our owne deseruing; which being not answered, but rather crossed herein, that he that hath most is ne∣uer cōtēted, he that hath lesse enuies him that hath more: heerevpon Sa∣tan laies the foundation of this Art in the heart of man,* 1.42 as heereby be∣ing 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 com∣passing the height of his desire: Thus did many Popes aduance themselues, as Syluester 2. Benedict 8. and Hilde∣brand.

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 inward∣ly affect and desire some such meanes, whereby it may raigne in the consci∣ences of men.

And to this end, knowing men to affect nouelties, doth it therefore in Curiositie, search after knowledge and hidden Mysteries, which being not

supplyed by nature and ordinary meanes, are therfore not vnwillingly sought by this forbidden skill: And that the rather because hereby being enabled to confirme such new-found knowledge with strange & wonder∣ful euents,* 1.43 by this meanes doth more strongly bind the conscience, & de∣taine in obedience: Although all is done by no other meanes; but

2 The assistance of the deuill: wher∣by it is further distinguished from all other Arts, which produce their effects by vertue of their owne ground▪ not any outward helpe: As also espe∣cially, 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,* 1.44 either aboue or contrary to nature, as Exod. 14. 21. & Exod. 6. 7. 8. those miracles done before Pharaoh by Moses, and Iosh. 10. 13. The causing of the Sunne to stand in the firmament, The preserua∣tion of the Three Children in the

fierie furnace; Dan. 3. 20. Daniel in the Lyons Den, Dan 6. 23. & Math. 14. Ioh. 9. these haue God truely to bee their Authour, As being the onely Creator of Nature: 1 And therefore to God alone belongs to restraine or extend the power there∣of: 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 Pro∣phets and Apostles haue done any such wonders:* 1.45 It hath beene, 1 Not by their owne power, or in their owne name, but by the Name and power of God: 2 Hauing an especiall and extra∣ordinarie calling thereunto: Act. 3. 12.

Nay though the Son of God in his Man-hood did many miracles,* 1.46 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

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 mi∣racles, It followeth that whatsoeuer are wrought by men are deceitfull and counterfait, And being won∣ders 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 there∣to, which ordinarily the wit of man cannot possibly produce: And that

1 Because he being a spirit, is of extraordinarie knowledge and capaci∣tie to search into the secrets of na∣ture, and there to frame strange and wonderfull things: And that the ra∣ther because

2 He is ancient and full of experi∣ence, and so hath encreased his know∣ledge and profited his practise,

which man by reason of his igno∣rance and forgetfulnesse, want of opportunitie cannot possibly com∣passe: And this

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

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

1 And so by vertue of skill be∣ing 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 be∣ing in the creature although it bee neuer so solide, he can worke there∣in,

not onely according to the Prin∣ciple 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 accor∣ding to his seuerall Quaelities, are of two sorts.

1 Illusions, or Reall actions,* 1.47 Satan deceiueth, 1. The senses, 2 The mind.

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

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

Now Reall Workes are such,* 1.48 as are indeed what they seeme to bee: which though to men that know not natures secrets, may seeme strange and admirable; yet are they no true

Miracles,* 1.49 but Lying Wonders, in re∣gard 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 con∣dition and qualities of his minde, Verse 31. The Lord inflicting mad∣nesse, &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 suffe∣reth: Implying thereby:

1 That God suffereth this Trade to trie his children,* 1.50 and to Punish the wicked, 2. Thess. 2. 10. 11.

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

And this the Lord doth 1 to con∣found Satan in the toppe of his Pride, and restraint of his malice; 2 to pre∣serue 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, Sa∣than were brideled, and to confound them also in their cruell expectations and designes against the Church of God.

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

CHAP. IIII.

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

AS euery Art hath it entrance and introduction, to allure and enco∣rage thereto, yea to imitate and hap∣pily to beginne more rudely, and so by degrees to attaine to perfect skill therein: So is it in this Art of Witch∣craft.

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

set vpon vs, to make vs his owne.

To this purpose first doth he suite himselfe according to our seuerall raigning sinnes, nourishing vs in ig∣norance, 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 be∣ing vtterly out of hope, to com∣passe their intents, and to satisfie their lusts: prouoking them to fur∣ther despiting of GOD,* 1.51 and con∣demning his prouidence, in not yeelding vnto their vnreasonable, and insatiable desires: And so by this manner of meanes prouoking the wrath of God the Lord further against them, they grow to solitari∣nesse, and heereupon giue fit opor∣tunity 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 im∣postures therein.

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

You haue heard how Sathan dea∣leth, to prepare the wicked to this Art: Now let vs consider the man∣ner how he sets vpon them, to enter them heereinto: Which is accor∣ding,

1 To the Times, which if they be of Ignorance, then he appeares more grossely in some Carnall and vgly shape, to bring into subicction by feare: and so also, for the same end, he appeareth in the same manner v∣sually 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 friend∣ly resemblance; hee doth make his way, to entertaine parlie with the discontented and desperate par∣ties.

1 Not being daintie to question with them, What is that doth discon∣tent? 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 con∣tented, 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 de∣sires to seek it from him: and so gro∣wing to some particular terms, what they must doe in requitall againe; Namely,

1 To addict themselues vnto his ser∣vice:

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 pre∣sence 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 co∣uenant with them.

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

Surely, howsoeuer it be common to all.

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

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

3 Let vs learne in all things to cleere God, and condemne our selues, that so Sathan may not preuayle a∣gainst 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 o∣uer them, lest heereby Sathan take aduantage to drawe vs to vnlawfull courses.

6 Obserue wee the admirable iu∣stice of Almightie God, that Pre∣sumptuous sinnes shall reape no better comfort then despaire, and so by des∣paire betray themselues to Solitari∣nesse.

And therefore, to preuent despaire,* 1.52 let vs daily renue our repentance.

1 Renouncing our selues, by see∣king

to the mercie of our God.

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

3 And though we must daily di∣strust our selues, yet let vs not neg∣lect the Testimonies to take the surer hold on GOD; lest Sathan by de∣grees 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 grati∣ously and following our callings.

CHAP. V.

Satans Policies in confirming his No∣uices in this their Trade.

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

Such other Stratagems and deuices

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

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

Now in the Couenant wee are to consider.

First, the Nature and Qualitie of the Couenant.

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

SECTIO I.

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

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

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

2 The practise of Sathan proueth no lesse, who is ready to offer con∣ditions of agreement, as appeareth, not onely in the proffer to our Saui∣our Christ, but in these daily offers hee makes vnto men, to giue them

this, to do that for them.

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

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

But heere it is replyed in the de∣fence of Witch-craft,* 1.53 that both the Diuell doth many things, and yet not at the Witches command: and also that the Witch wisheth, and performeth much euill, eyther by some cunning poysons, by outward violence, &c. or at least, though they may be done by

Sathan, yet shee is not so much as priuie thereto: nay many times shee seemeth to be against the same, and therefore it may seeme there is no such Couenant.

To which we answer,* 1.54 that though Sathan doth some things beyond au∣thoritie, yet he doth other things at the commaund of the Sorceresse: and those which she commands not, though Satan doth them; these shall be put to the Witches score: yea, though hap∣pily shee should seeme to be vnwil∣ling: because eyther the Diuell an∣sweres heerein, in some measure, the generall malice of her heart, which is to do more hurt then she can: or ap∣prehends some secret inckling, though there be no expresse commaund: or else, exceedes his Commission, to the confusion of the Sorceresse when she now shall discerne, how her seruant is her maister, doing what hee list, though he would seeme to be at her becke. To this end consider we fur∣ther.

SECTIO II.

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

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

1 The occasion of this reall Coue∣nant, is eyther the vnsatiablenesse of mans desires, which to enioy he ca∣reth not what he parts with, and so expressing those desires by some in∣temperate and violent passion, giues occasion hereby to Sathan to tender this seruice.

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

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

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

And this vsually serues the turne,* 1.55 because Satan hereby deceiues most dangerously: as deluding the Witch that she is free, because she hath made no verball composition, when as indeed by those meanes, she is bound more fearefully.

Or else, this prooues in some ca∣ses

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

If wee would know the Tokens of this secret Couenant.* 1.56

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

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

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

A third marke of this secret Co∣uenant, is an ordinarie taking of Gods name in vaine; especially in blessing of Cattell, which although the ignorant and vnbelieuing world hath taken vp of custome,* 1.57 yet the first tutors hereunto haue beene the Witches, thereby to colour their sorceries, and draw more Proselites to their deuotion.

And therefore it were to bee wi∣shed,

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

Vses of these Diuers Couenants.

By this it is apparent, that not∣withstanding the caueats of Atheists and profane persons against the Do∣ctrine of Witch-craft: That certain∣ly there are Witches, as appeareth by this Couenant betweene them and Sathan.

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

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

And seeing the wicked are not a∣shamed to make open profession of their homage and allegeanee vnto the Diuell: and therefore much lesse ought wee to be abashed to professe our Faith in God, to giue a reason of our hope and confidence in him: If Satan will haue reall promises and verball contracts, not contenting himselfe only with the heart and in∣ward man: Then surely ought not we to content our selues with good

or bare purposes, but wee must la∣bour to confesse with the mouth to saluation, as wee beleeue with the heart to righteousnes, as Rom. 10. 10. If Sathan will haue deedes as well as words, then let vs also not be hea∣rers ouely, but also doers of the will of God, lest wee deceiue our selues.

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

making a mocke of heauen. They shall haue their portion with hypo∣crites: of all other the hypocrite shall drinke deepest of the cuppe of vengeance.

Hitherto of the nature and kindes of the Couenant: Now let vs consider further of the conditi∣ons thereof.

SECTIO III.

Of the conditions of the Couenant be∣tweene Sathan and the Witch.

THese are enterchangeable, as,

1 What Sathan will doe for the Witch.

2 What the Witch must doe for Sa∣than.

The ground of this Couenant, is in i∣mitation of the Diuine Wisedome, who by this meanes reuealeth him∣selfe vnto man, and bindes man vnto him: and so in high scorne and de∣spight of the Lord our God, by the same meanes doth Sathan indeuour

to withdraw man from God, to en∣thrall man more desperately to his seruice.

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

The Policies of Sathan in this Coue∣nant is manifold.

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

2 To binde them more surely to his seruice hereby, seeing in honestie they are to keepe touch with him, seeing he keepes with them; binding them heerein by that bond of ciuill hone∣stie

which Nature so much standeth vpon,* 1.58 and resteth in, thereby, though confounding, yet also flattering the same.

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

Yea surely, and that many wayes.

As first, heereby hee would beare the world in hand, that he is now so at the Witches commaund, as that, neyther may hee bee thought to haue any power else, but what is li∣mited to her lusts, whereas indeede hee doeth many things of himselfe, and yet father them vpon the Witch, to flatter her in her soueraignetie, and hasten her to vengeance: yea, exceedeth often the Commission, which hee receiueth from her. And though she would haue many times the mischiefe vndone and released, be∣cause shee is tormented by such charmes, as Sathan teacheth, to dissolue the Witch-craft, as to burne some part of the thing bewitched, &c. and no doubt is in like maner haun∣ted

with some heart-pang, and hell of conscience, yet can shee not giue the least ease to the partie af∣flicted.

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

SECTIO IIII.

THat which Sathan bindes himselfe to doe for the Witch, is, To ap∣peare vnto her in what forme shee plea∣seth.

1 To confirme her conceited po∣wer.

2 To preuent that feare which might arise from more horrible ap∣parition, and so to nourish in securi∣tie.

Heerein he deciueth diuersly:

1 As first, that hee is no where pre∣sent but in these formes.

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

3 That accordingly to the mul∣titude of formes, so are their many Diuells, that the Witch may the ra∣ther glorie in the multitude of these seruants.

4 That the Creatures of Almightie God,* 1.59 which in themselues are good and seruiceable for vse, may be fea∣red, and hated, yea adored, and re∣spected as presages of good or euill, as, when a Hare crosseth the way, &c. And so our right in the creature que∣stioned: But especially, Sathans cunning in appearing in these forms euen of familiar Creatures, which

if they can hurt, It is but onely the body:

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

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

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

And doth not Satan notably de∣lude the Ignorant People, That by this couenant with the Witch, to bee at

her command, hee maketh the sim∣ple people beleeue, that he neuer comes but at the Witches sending: And so both prouoketh by all meanes to curry fauour with the Witch, by en∣tertainment, gifts; what not? where∣by they become subiect, through this infidelity, to Satans power; As also prepareth way heereby to seeke to the Witch for helpe; and so is fur∣ther ensnared to the danger of the soule.

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

SECTIO. V.

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

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

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

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

SECTIO. VI.

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

FIrst, in that he pretends to bee at their command: he therby se∣cures them as if their state were safe,

they need feare no hurt from him, seeing he is at their becke.

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

And so prouoketh to horrible blas∣phemie, and Idolatrie, to aduance themselues in Gods steed; to saue life and to destroy it at pleasure: And therevpon inferres a further securi∣tie of their estates; That they which can thus dispose of others estates, they are wise enough to secure their owne: Or at least, what need they more then to enioy this soue∣raignetie, to exercise this liberty,* 1.60 thus to satisfie their vtmost desires?

Hitherto serues another sleight of Satan herein: That being now at their command, he hath no power but from them: When they call he must runne, otherwise he quitcheth

not: And hence ariseth this delusion, That seeing they know what's best for themselues, therefore they will bee sure to keepe him safe from hur∣ting them.

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

SECTIO. VII.

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

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

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

more dangerously ensnared.

And hath not Satan another dan∣gerous fetch in this subiection? That whereas many diseases come of na∣turall causes, which are well knowne to Satan, though the simple people are vtterly ignorant thereof: Yet seeing the Witch in malice intends the hurt of her neighbour, and to this end sets Satan on worke: heere∣vpon it is concluded that all disea∣ses proceeds from Sorcerie; and so heereby all sober and wise meanes are neglected to preserue health, the bridle is giuen to all ryot and ex∣cesse: and if any thing fall out,* 1.61 the Witch is blamed, and not our distempers.

SECTIO. VIII.

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

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

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

And to this end he hath another colour, that is, the condition, if he performe faithfull seruice: And there∣fore he will of purpose faile her some∣times,* 1.62 that so she may hope her selfe free: yea he doth vsually leaue her, when Authority arrests, to bring her to confusion, that so now she may shame the deuill, as wee say, and so performe some hypocriticall repen∣tance.

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

Namely to preuent after repen∣tance, or at least to deceiue thereby.

CHAP. VI.

Of the Ceremonies of the Couenant.

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

And these are:

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

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

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

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

SECTIO. I.

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

When Satan the Prince of dark∣nesse that ruleth in the children of disobedience, hath once entangled this Nouice within his snares, and set his Priuie Marke vpon her, thereby to bind her vnto him more surely, That she may bee yet further giuen

vp by the fierce wrath of the Al∣mightie to his power: he hath yet many other Policies to effect the same.

As first,

She must bee conuented solemnly into the house of God,* 1.63 there to make open testimony of her subiection vnto him, by renouncing all former couenants with the Lord.

And heere

Vsually, these things are perfor∣med in their order.

First,* 1.64 Satan blasphemously occupy∣ing the Place whence the holy Oracles are deliuered, doth thence:

First,* 1.65 require of his Proselite an ac∣knowledgement of her couenant, causing her vsually in her owne person to re∣peate the forme thereof: As IN. do here acknowledge, that vpon such condi∣tion I haue giuen my selfe vnto Satan to bee disposed of him at his pleasure: And

Secondly,* 1.66 when this acknowledge∣ment is made, in testimoniall of this subiection, Satan offers his back-parts to bee kissed of his vassall.

Thirdly,* 1.67 this being done, he then deliuers vnto his Proselite, and so to the rest (for many are conuened at this meeting) the Rules of his Art, in∣structing them in the manner of hur∣ting and helping, & acquainting them with such medicines and poysons as are vsuall herevnto.

Fourthly,* 1.68 Taking also account of the proceedings of his other Schollers, and so approuing or condemning accor∣dingly.

Fifthly,* 1.69 for their further confir∣mation, he yet enioynes them another ceremonie: Namely, to compasse about the Fount diuers times, there solemne∣ly to Renounce the Trinitie, especially their saluation by Iesus Christ, and in token thereof to disclaime their Bap∣tisme.

Sixthly,* 1.70 and in further token of their subiection vnto Satan in yeel∣ding vp themselues wholy vnto his deuotion, behold yet another ceremony heere vsually is performed: namely, to let themselues bloud in some appa∣rant place of the body, yeelding the

same to be sucked by Satan, as a sa∣crifice vnto him, and testifying there∣by the full subiection of their liues and soules to his deuotion.

Lastly,* 1.71 to gratifie them somewhat for this their dutifull seruice, it plea∣seth their new Maister oftentimes to offer himselfe familiarly vnto them, to dally and lye with them, in token of their more neere coniunction, and as it were marriage vnto him.

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

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

Concerning the Witches.

His Policie in conuening them in∣to the Church is:

1 Partly,* 1.72 to procure in them a conceit of the lawfulnesse of the busi∣nesse (as being done in so holy a place) thereby to make them secure in continuing therein.

2 As also to encourage thē the ra∣ther to hold out by reason of the com∣panie where-with they meete, ready to hearten by presence and example.

3 And doth not Satan by this convening them into the house of God, and there presenting himselfe vnto them, procure in their minds a conceit of his Deitie and soueraigne Pow∣er, that so they may yet better con∣ceiue of their dealing with him, and more willingly performe all coue∣nants, seeing as God he requires no∣thing but his due, as God he will per∣forme with them to the full, and ther∣fore they must not flinch from him.

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

1 That here they may receiue the punishment of their grosse hypocrisie, and

prophanenesse for their former abuse of Gods holy ordinances, and bodily seruice, lip-labour, &c. where they committed the sin.

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

SECTIO II.

And may wee not heere learne many profitable things?

Doth not our gracious God ten∣der some light vnto vs out of this darknesse?* 1.73 Yea surely.

1 Our Prophanenes is reproued,* 1.74 that abuse and defile the house of God with our bodily seruice, & vaine thoughts and speeches, rather like a company of deuils, then the Saints of God.

2 Our superstition is condemned,* 1.75 in ascribing holinesse and perfection to the place of Gods Worship, as if the place did sanctifie our seruice, or sheild vs from danger: as if we were free from

Satan when once wee haue got the Church ouer our backes: As if no prayers were auaileable but what were offered vp here. Doth not Satan hereby take away the benefite of priuate prayer which indeed as the life and touch-stone of the publike? Doth he not prouoke vs hereby to rob God of his glorie, in ascri∣bing that vnto the place, which is pro∣per onely to his Maiesty? Doth he not vtterly frustrate & preuent all spirituall worship of the heart, as if the perfor∣ming of a little lip-labour in the house of God would serue the turne; wee need not stand vpō any inward touch or feeling, it shal suffice that we haue offered vp the sacrifice of our lips be∣fore the Lord.* 1.76 Surely when I cōsider the practise of the time, namely, when we come to the house of God which is appointed for publicke prayer to be performed iointly by the whole Con∣gregation, we then fall to mumbling our priuate deuotions, yea when the publick Exercises are in hand, so that for the presēt we neither can ioine with thē, nay rather indeed do disturbe & giue

offence to the Congregation, in not consenting with them, mee thinkes euen Satans Proselites may heere con∣demne vs, who cary themselues more regularly in the house of God to serue the deuill, then wee here to the seruice of God. These wretches, I warrant you,* 1.77 are kept from sleeping, they spare not their bloud to please the deuill, they are contented to submit themselues to any base office heere∣vnto: Nothing can keep vs waking, not though Iesus Christ bee crucified among vs daily, though we are parta∣kers of his bloud, yet wee will not kisse the Son of Righteousnesse; we cannot so much as shed a teare in testimony of our renouncing of sinne and Satan; whereas these wretches spare not their deerest bloud to shew their ho∣mage vnto Satan.

4 And are we not hereby taught,* 1.78 now to feare our selues most, when we are before the Lord, in his Sanctuarie, because Satan will now be one with vs, both to hinder vs in the seruice of God that we shall not profite, or else to

puffe vs with Pride, as if wee had de∣serued much heereby: and then to ac∣cuse vs of presumption, that so hee may driue vs to despaire.

Surely, seeing wee cannot be free from Sathans snares, neither the house of God wil protect vs, nor our owne houses can shield vs, but Sathan wil be closing to rob God of his glorie,* 1.79 and vs of the comfort of any publique duety; shall not this send vs to the searching of the heart? shall it not teach vs to worship God in spirit: that so Sa∣than may not bee acquainted with what we are about, and so may not interrupt vs, or if hee guesse at our purposes, may be yet confounded, in that our hearts are best knowne to the Lord?

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

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

Shall not this teach vs to trie our publike worship by this touch-stone of the heart,* 1.80 and not the place? Shall it not weane vs from the loue of this world: seeing no place so holy, no meanes so sacred, but by Sathans policie they may be abused? Shall it not prouoke vs to hunger after our dissolution,* 1.81 that so we may freely and continually glo∣rifie our GOD in his blessed king∣dome?

Doeth not this condemne that pompous and carnall decking of the house of God,* 1.82 rather to please the eie, then affect the heart, rather as a Pallace for the god of this world to reuel in, and prey vpon new-fangled and silly soules, then a place of spirituall wor∣ship, for the great GOD of Heauen

and Earth?

Certainely, when I obserue some occupying the place of Gods wor∣shippe: and thence deliuering vnto Gods people Chaffe in stead of Wheat,* 1.83 nay sometimes poyson in lieu of whole∣some foode, making merchandise of the word of God &c. may I not con∣clude, that these are the diuells factors, bartering their owne,* 1.84 and their peo∣ples soules vnto him,* 1.85 for alitle, vaine credite, and for a few shekells of sil∣uer, and morsels of bread? heerein farre worse then the diuell himselfe, that whereas he meanes plaine dea∣ling, to drawe them to damnation:* 1.86 these notwithstanding pretend to shew them a nearer way to Heauen, pro∣mising libertie, when themselues are slaues to corruption, and so nouzling in se∣curitie, and excluding repentance, do thereby cary their people in a dreame▪ vnto hell, 2. Pet. 2. 19. 20.

And when I consider on the other side, that faithfull teachers, who la∣bour by enforcing the Lawe,* 1.87 to bring the people to a sight of their sinnes, and

so to a denyall of themselues,* 1.88 that they may hunger after Christ Iesus: be∣ing loaden with the burthen of their sinnes: That such, I say, are notwith∣standing traduced, as Preachers of damnation, no better then Satans har∣bengers, to driue silly soules through de∣spaire into the very snare and pitte of de∣struction.

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

In that he will not suffer them to see, what neede they haue of him, by humbling them with the Law, that so they might bee forced out of them∣selues,* 1.89 to relie wholie on his sacrifice for the pardon of their sinnes. Is there not more hope of the saluation euen of these Witches, that are thus kept sensible of their wofull estate, either by the smart of their priuie match, or by such continuall tampering with

them, sometimes by vgly apparitions, to terrifie them, eftsoones to keepe them watchfull by continuall employ∣ments. Is there not, I say, more hope euen of the recouerie of such, then of many thousands in the world,* 1.90 who are lulled asleepe in securitie, and fat∣ted vp, without all sense of danger, euen to vtter destruction?

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

Well, this we may learne, by this impudencie of Sathan, in abusing the place of Gods worship: and drawing his Proselites hither for their further confirmation in their subiection vn∣to him.* 1.91

And are we not yet further taught hereby, to make a profession to our God of our subiection to him,* 1.92 and that pub∣likely,

when wee shall be called here∣unto further by the magistrate, to giue an account of our hope, or by the Mi∣nister to approue our profiting by the word; or by our Christian brother, to confirme him therein? nay, ought we not, to stop the mouthes of the wic∣ked, by acknowledging our soue∣raigne Lord the great God of heauen and earth: seeing the wicked are not ashamed to honour their master the diuel: glorying in this, that they are the damned crue? &c.* 1.93 shall not euen these silly deceiued soules, rise vp in iudgement against such monsters, that are drawne to that through feare, or ignorance, or hope of present release, seeing these wittingly and malitiously, as it were defie God: & with an high hand, blaspheme, and treade vnder foot, the blood of the couenant, acknow∣ledging willingly, and with great applause, their subiection to Satan? Nay,* 1.94 shall not our Politike and State-christians, bee condemned by these poore and base creatures, who vpon necessitie, and through faire promi∣ses

onely are brought to this subie∣ction?

Surely, when I obserue, the wise∣dome of the flesh in many great & migh¦tie of the world, that eyther come to the house of God, only to receiue ho∣nor, & to maintaine credit, and outward esteem; or else, to hedge in some pro∣fit and suck some aduantage hereby; or else rather, to honour the word by their presence (for this is vsually the best end) then to be humbled and re∣formed thereby▪ rather, I say, to con∣troule the ordinaunces of the mightie God, then to be brought in subiecti∣on vnder the power thereof: may I not conclude, that heerein they ra∣ther publish their homage unto Sathan,* 1.95 then testifie any obedience vnto the Lord? Are not these the very strata∣gems of Satan, to ensnare vnstable soules,* 1.96 by causing them thus to abase the word, thus to peruert the holie ends therof, are not the wicked here∣by iustly giuen vp to the illusions of Sa∣tan, for the profaning of Gods ordi∣nance? do they not by these abuses,

testifie their obeisance vnto the Diuell, while they pretēd the honor of god, doe they not in seeking their owne honor, abase that which belongs to the Lord, approue themselues to be imps of that king of Feare, who in all things seeketh to robbe God of his glorie.

And what else may wee deeme of the high mysterie of carnall wisedome chalenging Preheminence ouer the word of God,* 1.97 in determining Lawes: besides, or contrary to it, confining & suiting it to it crooked Rules; binding and loosing it, for the satisfying of it lusts. Is not this a plaine badge of of that man of sinne, that some of perdi∣tion? Is not this an apparant euidence of it subiection to Satan? And if wee shall scanne the mystery of that sub∣limated policie:* 1.98 that nowadayes, he is not a wise man, who is not a ser∣uant vnto men, submitting himselfe to be new moulded & fashioned accor∣ding to the lust of his Patron. This blas∣phemously chalēging him as his pro∣per creature; & the creature reioicing

as in his soueraigne creator, conform∣ing heart and hand simply to his de∣uotions: May we not see Satan here aduāced as god of this world in the chil∣dren of disobedience? May wee not conclude, that such absolute subiection as is giuen vnto man, is wholy taken from God, and giuen to the Diuell?

And what may wee deeme of the common Idolatrie of all sorts?* 1.99 One makes the wedge of golde his hope: An other makes his mistris the soueraigne of his heart: this, makes his belly his god, the other sacrifices to his net, &c. Are not all these (in effect) sacrificers vnto the Diuell? Is not subiection and homage performed vnto him, e∣uen in them all?

What shall we thinke of the gene∣rall and ordinarie seruice of God in these dayes; the most feare him with their Lippes, but their hearts are far from him: the best vsually serue him but by halfes, they cannot be Saints, God must beare with thē in some sin; they must liue, & therefore they must strain a li∣tle: they are but flesh and blood, & they

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

do what they can, God must be merci∣full to them in this &c. Do they not in all these, shew themselues seruants to him, whom yet they obey, euen the prince of darkenes, the great deceiuer of their soules?

Is not Satan the lord of their harts,* 1.100 while they serue God but with their lips? & doth he not hereby hold their hearts faster bound vnto him, in that hee giueth way to their bodily seruice; nay, will he not haue their tongues al∣so at his deuotion, at a pinch, to curse the same God whom they seeme to blesse,* 1.101 or to slaunder their brethren, and condemne thē of hypocrisie, because they labor to serue God in spirit & truth?

And is not Sathans cunning the more dangerous,* 1.102 in that he is content to hold the wicked but by one string? Is not their state more dāgerous, that while they seem to haue escaped the pollutions of the world, & to make a faire shew in the flesh;* 1.103 as if they were good Christians,* 1.104 glorious sepulchres, yet ey∣ther inwardly they are full of rotten bones,* 1.105 or else one dead flie will be suffi∣cient

to corrupt all the ointment of the Apothecarie,* 1.106 easily may Satan reco∣uer his full possession againe: euen by reason of that one traitor, which they shall nourish in their bosomes: Shall he not reenter with seuen worse spirits,* 1.107 and so the later end of that man shall be worse then the beginning: The dog shall returne to his vomite: and the swine vnto the mire, of which he was cleansed, and so become twice dead, and pluckt vp by the roots:* 1.108 euen two-fold more the child of perdition,* 1.109 then euer he was before?

O that wee were wise to discerne our selues whose we are! and whom we serue! how long shall we halt be∣tweene two opinions? If God be Lord, deseruing all seruice at our hands,* 1.110 in∣abling vs by his spirit, to offer vp our bodies and soules,* 1.111 as a reasonahle seruice vnto him: (& what more reasonable then to giue him his owne,* 1.112 that hath bought it so dearely.) If his yoake be ea∣sie to those that will take it vp, and his commaundements not grieuous, to those that will endeuour the per∣formance thereof.

If hee bee contented to accept according to that which wee haue,* 1.113 not re∣quiring what he giue vs not.* 1.114 If he vouch∣safe the Will insteed of the Deed: If hee that giues Will, will giue the Deed also,* 1.115 that wee may serue him in Truth, though wee cannot bee perfect:* 1.116 That the sense of our imper∣fection, may still send vs vnto the Fountaine Christ Iesus, that so from him wee may still draw forth waters to eternall life, being daily found in him, not hauing our owne righte∣ousnesse, that so through him wee may daily make our requests Manifest at the throne of Grace: That we may bee carefull in nothing,* 1.117 nor fearefull of any thing:* 1.118 Casting our care vpon God, because hee careth for vs, and com∣mitting our selues in well-doing into the hands of our faithfull Creator,* 1.119 still forgetting that which is behind,* 1.120 that wee may hasten to that which is be∣fore, for the price of our high calling in Iesus. Who may not trie himselfe hereby whether he be in the faith or not? Who will not daily striue and

endeuour to make himselfe thus ma∣nifest vnto God and to his owne conscience?* 1.121 If hee that is in Christ must bee a new creature;* 1.122 so new that all old things must bee abolished, because hee that abids in the flesh cannot please God, Rom. 8. And if wee nourish but one knowne sinne wee are guiltie of all:* 1.123 If wee must haue respect vnto all Gods comman∣dements,* 1.124 desirous in all things to please our blessed God,* 1.125 Not caring for the flesh, to satisfie the lusts thereof:* 1.126 Wil it any thing auaile vs to plead Flesh and Bloud? If there be but one thing wanting, will all the rest any whit auaile vs? If Christ Iesus bee not thus vs in,* 1.127 That the bodie is dead to same,* 1.128 but the Spirit is life for righte∣ousnesse sake;* 1.129 Are we any better for all our formall righteousnesse then very Reprobates,* 1.130 the very slaues of Satan to whom yet wee do obey, to whom we there performe most acceptable seruice, when wee doe thinke it suf∣ficient to serue God according to the flesh, either by halfes, for a seasō, &c.

Let this serue for our Triall heere∣in,* 1.131 and let vs giue our hearts to ob∣serue heere further matter:

Doe wee thinke that Sathan in tampering thus with Witches, enten∣deth onely, eyther their owne bane, or else, by them to hurt onely the bo∣dies of others?

No surely, as his principall end is, by all meanes to dishonour God, and discouer his malice, and rage against the Almightie, so doth hee expresse his hatted against God, in destroying the Creature, and in the Creature that which most resembleth God. And therefore he not onely aimeth at the Diuine soule, but by all meanes labo∣reth the generall confusion of mankinde: that so (if it were possible) he might robbe God of his glory, in sauing a∣ny; you see how hee spared not our very Sauiour himselfe,* 1.132 the head of his Church, and will he not attempt (if it may be) the destruction of all the members? And doth he not prosecute this his designe, in the other Cere∣monies, whereby he obligeth these

miserable wretches yet faster vnto him?* 1.133 For, what else doth that other practise of his ayme at, in taking ac∣count of his vassals, and informing them in the mysteries of his damnahle trade: rewarding them accordingly as their paynes hath beene, and enabling them hereby to commit further mis∣chiefe?

As hereby he blasphemously imi∣tates the Offices of that great Iudge and mightie Sauiour:* 1.134 instructing them as a Prophet in their seuerall dueties, censuring them as a Supreame Iudge and soueraigne, according to their ex∣ploits.

As their high priest enioying the sacrifice of their blood, as a pledge and bond of their allegeance, and satisfa∣ction for their failings: So doth he hereby also more desperately insnare their soules: As,* 1.135

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

2. Deceiuing them vnder pretence of these naturall medicins,* 1.136 as if it were

by vertue of them, not by anie Coue∣nant with him, that such effects follo∣wed.

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

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

Yea surely;* 1.137 Behold (saith reuerend Latimer) The diuell is a more carefull and painefull Dioclesian in his charge then many of our idle and Idole Pastours are in theirs. Satan is neuer idle, he is alwayes going about to destroy the soules of men: These sleepie dogs lie still in their kennells,* 1.138 fatting them∣selues with the fleece & leauing the flocke to be deuoured of the wolfe.

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

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

4 Satan will not cease to informe his Proselites further in the Mysteries of their Trade, that so they may bee more skilfull and profitable in his seruice; These complaine, that the people haue too much knowledge; they labour rather to keepe them in igno∣rance,

and to darken the light by their prophane handling thereof, that so they may plucke out the spirituall eyes of their people,* 1.139 and so to leade them about with them,* 1.140 like blind Sampson, to sport with their follies, and gaine by their infirmities.

Thus shall Satans vigilancie con∣demne the slecpinesse, and carelessenesse of carnall Pastors.

But this is not all that may bee ga∣thered out of this Ceremony.

1 May not this bee a stumbling blocke to the Separation,* 1.141 to renounce our Assemblies, when Witches, yea the deuill and all, can Lord it therein?

2 May not this be an occasion to despise the holy Ordinances of God, the Word, Baptisme, &c. seeing they are thus prophaned by these cursed mis∣creants,* 1.142 and so in seeking to runne from God, or rather from the deuill abusing these things, euen to runne to him, with the Anabaptist and Fa∣milist, for Reuelations and Enthusi∣asmes.

If now wee shall take a further view of that other ceremonie in cau∣sing his Proselite to compasse the Font, and there to Renounce her Baptisme: as heerein he entends to harden her heart the more, by this blasphemous disclaiming of the Seale of her sal∣uation, and so to bind her more firme vnto him;* 1.143 so hath he also diuers Fetches heerein to deceiue others.

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

As 1 To feare damnation if they want it,* 1.144 which gaue occasion to that blasphemous and sacrilegious intru∣sion of Midwiues to the performance cie of that ceremonie in a case of ne∣cessitie.

2 To presume of certainty of sal∣uation vpon the hauing of the Seale; as if outward Baptisme made a Christi∣an, and nothing else, and so to open a gappe to all profanenesse.

3 And so by building saluation vpon the outward Elements and meanes; thereby to imply an vncer∣tainety,

and fayling thereof vpon the want of outward meanes:* 1.145 As if vp∣on extremitie, wee should bee enfor∣ced to deny our profession, therefore we should bee depriued of our saluati∣on, if by persecution wee should bee driuen from the outward meanes, as the Word, Sacraments: therefore al∣so our hope of safety were gone. And hence

4 Erecting an Anti-christian visi∣bilities, as if no Church; where no pub∣licke libertie of the Meanes: That one∣ly the True Church where the Forme of Religion is kept a foote, howso∣euer the power thereof bee therein denyed.

Thus doth Satan deceiue by this Ce∣remonie of Renouncing Baptisme.

And doth he not also notoriously beguile vnstable soules by that other ceremonie, In causing his Proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a Sacrament of her loyalty,* 1.146 and en∣tire deuotion vnto him?

Yea surely, he may pretend here∣by

Thankefulnesse in the Witch* 1.147 that thinkes nothing too deere for him.

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

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

He may heereby prepare her by this continuall issue of bloud, causing paine and waste of the bodie, to ha∣sten her owne destruction by accu∣sing of her selfe, &c.

But his intent is also to condemne the world:* 1.148 That will not affoord a good word for Christ, not endure a fillip for him, much lesse insist vnto bloud in so good a cause, As also to scorne and condemn the Manhood of the world that consists onely in this, to shedde their bloud in reuenge of their owne quarrels, or for the defence of their friends, A Witch will do as much to please the deuill: A Witch will not spare her bloud in her M^r. quarrell.

And so to deceine the world:* 1.149 As first Heretickes, that if they iustifie it with their bloud the cause is good; so say the Papists, so boasted the Ancient Heretickes.

Secondly, seeing these Witches are adored as Gods, in the hearts of god∣lesse people, therefore if they spare not their owne bloud, may they not be pro∣digall of the bloud of others? This is one ground of all that cruel murthering of infants,* 1.150 of friends, of enemies; yea ba∣thing themselues in the bloud of Prin∣ces; They (for the most part) are pro∣dig all of their owne bloud, yea they offer it vp willingly vnto Satan, to pre∣uaile by this meanes in their wicked purposes, and must they not gratifie him with continuall shedding of bloud? must they not satisfie their owne bloud by powring out the bloud of the greatest, that so thereby they may make way for Generall conuulsions, and massacres of all sorts.

Thirdly, nay who will not seeke to imitate these ghostly Fathers; nay indeed who can choose but follow them; ei∣ther

they will cosen and disapoint their followrs,* 1.151 and so through discontent and despaire will driue them to Butcher themselues; or else by par∣taking with them in their deuilish plots, they will draw them within the compasse of Authoritie, that so their bloud may recompense their offenses.

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

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

You shall haue the honour to kisse the deuils back-parts,* 1.152 and so hath the Witch: The baser and vnseemelier the homage is, the more it binds, Reason being turned vpside downe can∣not iudge otherwise thereof: The more vnseemly the more it binds, as

agreeable to flesh, that delights in filthinesse, it is iust with God to giue vp to such slauish basenesse, be∣cause his seruice being most pure and holy, is reiected. Looke vpon Poperie the nurse of Witch-craft,* 1.153 most glorious in her greatest libertie to the flesh, in the grossest filthynesse thereof commending horrible vncleannesse not to bee named, as if delighted in kissing Satans backe-parts: Thus doth Satan recompense his best schollers.

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

As for that Priuate familaritie which Satan hath with the Witch,* 1.154 in conuersing with, and carnall know∣ledge of her body, whether this be per∣formed really, or by some collusion, it matters not: I dare not simply deny but that Satan may haue this dealing with her, as being able to assume a dead bodie that is not yet corrupted,

and so by his spirituall qualities so farre to enliue the same, as that, though not by any seed therein, because it ap∣peares that it purgeth out together with other humours, immediately vpon the dissolution, yet by some other seed, stollen from a liuing body (to which I rather agree, because it is confessed that such seed is vsually very cold) he may pearce the body of the Witch.

And further also so affect the same,* 1.155 as through the diuine iustice to procure some monstrons birth, either through mixture with the seed of the woman, or else (which I rather in∣cline vnto) he may by his skill, through Wind or other pestilent hu∣mours, so affect the body of the Witch as that it shall swell, and en∣crease, as in a True Generation, yea at the time of the birth, shall bee sub∣iect to paine and such trauell as is vsu∣all to women in such case, and then in the time of the breaking open of the wombe may foist in some Infant stollen else where, or delude the eyes of

the beholders with some Impe of his owne, in the shape of a child; or with some dead childe taken vp and enliued to the purpose: Which things are ea∣sie for him to doe, thereby as to giue testimonie of secret acquaintance, so to deceiue the Witch with her new Darling, which likely shall bee but a babie of a day old, so to encrease with∣all her sorrow, and yet ease of the trouble, which is happily the desire of such monsters, that so they may be free to the satisfying of his, and their owne insatiable lusts.

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

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

1 She is fed with shadowes in steed of substance,* 1.156 with cold and dead delights, in steed of reall con∣tentment of the flesh.

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

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

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

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

This conuersing of Satan with the Witch,* 1.157 hath beene the ground of all these Conceits of Fairies, &c. whereby the Papists kept the ignorant in awe.

And is not the Lord robbed heereby of the glorie of his iustice, who punisheth Adulterie sometimes with

strange and monstrous births,* 1.158 That be∣cause by this familiaritie with Satan some such monsters are eft-soones brought forth, therefore all such effects are restrained to this cause: either some Witches brat is foisted in, &c. or else caused by Witch-craft, &c. Thus is the Lord robbed of the power of his iustice, when his imme∣diate hand is ascribed vnto Satan.

CHAP. VII.

Of Diuers other meanes whereby Sa∣tan confirmes his Proselites in their couenant with him.

BEsides these former Ceremonies and familiaritie, mentioned be∣fore, Satan hath other meanes also, as occasion serues, and their dispositi∣ons sutable, to keepe his Nouices from reuolting and starting from him. For there is no question, but notwithstanding all this former making sure, yet some occasion

wil be offered to startle these Witches,* 1.159 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 Re∣pentance of the bargaine.

2 Or else, the Lord may awaken the conscience by the power of the word, and so confound this despe∣rate match; or Sathan himselfe may of purpose faile his pretended mischiefe, leauing her for a season, or not do∣ing 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 be∣stirreth himselfe.

First, in this case,* 1.160 he will not stick to delude her with proffers of gold, and daintie fare, graunting her opportu∣nitie▪

to satisfie her lusts, where shee likes,* 1.161 as her age and disposition is, hea∣ping on kindenesse vpon kindenesse vnto her; fitting her with musicke and al carnal delights; flattering and crow∣ding most basely into them accor∣ding to their mere stirring and ge∣nerous disposition.

If by these meanes hee cannot yet make them sure, but that the sting of conscience doth still stagger,* 1.162 and cha∣lenge the bargaine; then he discoue∣reth 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

fainting and extreame pining of his staggering proselite, and appearing fur∣ther vnto them in most fearefull and vgly shape,* 1.163 thereby to hold them in with feare, yea, not sticking sometimes to threaten with present death, by tearing them in peeces, scorching them with flaming flashes, &c. and all this to let them see what they are like to trust to: that so euen through despaire, they may rest content with their bar∣gaine,* 1.164 vpon hope that their torments may be yet deferred, or at least vpon necessitie to please their cruell mai∣ster, 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 disco∣uerie, as being weary of his seruice, and greedie of further employment: It vsually falling out in such cases, that when by these terrors of Satan, these silly soules shal be brought to de∣spaire,

The horrour of their Conscience will not let them be at rest: but ob∣scurely euen now wil not faile to vse

often meanes of their discouery, ey∣ther by voluntarily coming to the par∣ties afflicted, to be scratched of them, or confessing themselues in generall, guil∣tie, of such and such things, and by their diligence about the distressed parties, and often enquirie concer∣ning them, or else by their faint and sottish excuses of themselues. By such like meanes, I say, they will not ob∣scurely detect themselues, through the guilt of their conscience, and so hasten hereby their deserued venge∣ance.

CHAP. VIII.

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

THere are two Principall kindes of Witch-craft.* 1.165

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

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

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

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

2 How far hee can proceede herein.* 1.166

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

1 Because he is acquainted with the prophecies of the word,* 1.167 and so stealeth out of them many secrets, concern∣ing things to come.

2 Sathan being exquisitely skil∣full in the knowledge of naturall things,* 1.168 as of the influence of starres, constitutions of men, the kindes, and vertues of plants, rootes, hearbs, &c. may out of this experience giue a

probable guesse, at euents of things, out of the certainety of their canses.

3 The presence of Sathan and the euill Angells,* 1.169 in most places, and com∣municating their knowledge toge∣ther, where-through they are ac∣quainted with the secret consultations of Princes, may giue also furtherance to this knowledge of things to come, as hereby being able to inform their Agents hereof, who acquainting by this means, the world withall gaine this reputatiō, to foretell things to come.

4 Adde we hereunto,* 1.170 the power of Satan, in putting into mens minds, wicked councels and purposes: which he discer∣ning to be apprehended, & resolued on, doth thereby acquaint his Pro∣ctors 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,* 1.171 hee comes by this meanes to the no∣tice of many strange and hidden things to the vulgar and ignorant, and so communicates them, to serue

his turne, to his Proselites and Crea∣tures.

6 Fspecially consider we,* 1.172 that Sa∣tan being Gods instrument to execute his iudgements in the world: hath therefore euen from the Lord reuealed vnto him many things; as the place,* 1.173 time, and manner, how such things should be done: which Sathan (being no blab) can publish to serue his turne, so farre as shall tend to the triall of the Church, and stumbling of the vnbeleeuing world: thus he came to reueale vnto Saul his end, as being in∣formed 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 know∣ledge of things to come.

If we would know how farre:

1 Surely, wee are to vnderstand,* 1.174 that to the Lord only belongeth this absolute prerogatiue, as to know things to come certainely, &c.

2 In The nature of the things them∣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, pro∣bably, doubtfully, and deceitfully: and therefore must needes deceiue them∣selues 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 re∣ueale secrets, nor any instinct of Na∣ture yeelding directly such effects: it must needs follow, That the know∣ledge contriued there-from, procee∣deth from Satans cunning, shrowding his familiaritie and intelligence vn∣der the rule of these creatures, that so it may not be discernd to come from him, but rather from the prediction of the Rule of Nature: as also, if it prooue doubtfull and contrary: yet

Sathans credite may be saued: seeing he can post it off to the vncertainety of the Creatures, or some accident al∣tering 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 Na∣tures infolded varietie.

What this varietie of Nature is, ap∣pears by the ancient practise of the hea∣then, among whom, by these & such like means Satan raigned as the vn∣knowne God.

These were the Flight of Birds.* 1.175

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 ordai∣ned constantly to fore-tell things to come, 2 neyther haue any naturall propertie inherent in them, yeelding

such knowledge, or any likelihoode thereto: neither indeed was it neces∣sarie 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 dange∣rous Couenants with men.

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

3 That for the contempt of the word, the Lord in iustice giues vp to be de∣ceiued by these,* 1.176 so farre forth, as not only to rest in these predictions, and so by the vncertaintie thereof to bee confounded thereby: but as if so be the reason of this vncertainety, and fay∣ling in the successe of these predicti∣ons,* 1.177 proceeded rather from want of our obsequiousnes, and diligence in atten∣ding 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 pro∣curing

vs to a more base subiection and bondage to the Lawe of the Creatures, toyling vs with a more painefull stu∣die and inquisition into the bookes of the Creatures. And so prouoking vs to a worship of the Creature, by confi∣dence therein, aboue the Creator blessed for euermore; And so in the Creature to worshippe the Diuell e∣specially:

And that;

1 By obeying his councell, in lea∣ding 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, clou∣ded vnder the vaile of naturall cau∣ses.

6 Referring the successe of things, not to the prouidence of God, but to the po∣wer 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

them, as they are vsed, in Witchcraft, may the more liuely appeare to vs.

First,* 1.178 concerning the flight of Birds, and the noise they make in the same; this, as it is plainely condemned in Deut. 18. 10. & 11. so is there great reason hereof, seeing by no ordinance of God, or secret of Nature, the flying high or lowe, on the right hand, or on the left, the diuersitie of noise &c. can prognosticate of things to come.

As for the entrailes of beasts, Ezech.* 1.179 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 Crea∣tures, 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 seasons & alterations of weather,* 1.180 accru∣ing to the Phisition, Mariner, & Hus∣bandman. And this according to that

order, God hath set in nature, from the beginning: but this is only pro∣bable, as to guesse of faire or foule wether. Which, though they allow some pre∣dictions by these Creatures, yet are they no warrant for others, that are not ordained of God thereto.

And therefore,* 1.181 whereas it is ordi∣narie to diuine of future things, by some such like, as by finding a peece of iron, signifying good lucke, but if sil∣uer 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 ordi∣natiō, it must needs follow, that they are diabolical, or at least superstitious, & no way warrantable. Concerning diuination by Stars, the matter seemes more difficult.

For although the word seemeth to condemne the same,* 1.182 Deut. 18. 10. 11. according to the iudgement of the best Diuines, who though they differ about the Notation of the word, yet they agree all in this,* 1.183 that diuination by Stars is directly forbidden:* 1.184 And

the Scriptures also in allotting the same Punishment to the starre-gazer, as to the Magician, doe confirme the same. Yet hath this skill gained great authoritie and account in the world, and doth much deceiue the followers thereof: And that for these respects.

First,* 1.185 because the Starres are causes of many things heere below, and there∣fore it may seeme lawful to conclude and coniecture from such causes.

And surely if they were particular causes of these lower things,* 1.186 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:* 1.187 But Seeing 1. the Starres are onely generall cau∣ses of things in the world, and that not certaine and infallible, but variable and subordinate, to the will of the Creator, who can for his

Churches good, alter their particular effects. 2. Seeing they are no ordinance of God to reueale such things vnto vs, as hauing no vertue from their generall influence to dispose and determine of particulars. 3. Seeing it is is not need∣full 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 parti∣cular euents of things, which onely belong vnto the all-seeing and most wise God.

2 If it be alleaged,* 1.188 that What is fore-told by Astrologie, vsually fals out true, and therefore why may we not be informed hence?

We answer,* 1.189 1. That though it fell out true, yet were we not to enquire from hence, seeing the Word forbiddeth the vse of such meanes.

2 That things fal out true in particular proceeds not frō the necessary influ∣ence

of the heauēly bodies, but from the cunning of that infernall spirit, who supplieth by his knowledge, what is vncertain in that Art, Insinu∣ating himselfe into the minde of the Stargazer,* 1.190 being now puffed vp with his knowledge, and desiring successe therein, to satisfie his pride, what art cannot make good, he yet desireth may be accomplished. And so is 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 inspirati∣ons vnder the cloake of that other∣wise lawfull knowledge.

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

True it is,* 1.191 that the Sunne and the Moone were created for signes, Genesis 1. 14. and so, so farre as they are or∣dained for signes, namely, to distin∣guish Times and Seasons, as Sommer, Winter, Spring. &c. Alterations of wea∣thers in generall, they are to be ob∣serued

of vs: but, that hence we may gather any demonstration for the know∣ledge of particulars, to fall out in the world: seeing their grounds are vncer∣tain, and the meere fictions of mans braine, exalting himselfe heerein in his Pride and Curiositie, aboue all that is called God. It must needes fol∣low, that this is but a cloake of Sa∣thans forgerie, and not any Art al∣lowable from the Lord.

That thé grounds are vncertaine and most deceitfull,* 1.192 is apparent.

1 First,* 1.193 Because the Rules of this Art haue no Foundation in Experience: Seeing both the position of the hea∣uens, 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 kno∣weth the particular estate of all the Starres? or if he know them, is there any yet able to discerne the particular

vertues of them, seeing there influences in the Aire, and vpon the earth, are confused and vncertaine?

3 But the speciall Reason of the vn∣lawfulnesse of this Art, is because it requireth confidence in the same,* 1.194 nay in the Author therof; They must beleeue he can resolue them: otherwise if he come doubting of his abilitie, or in way of tempting him, he cannot helpe him. Now in common vnderstanding if the Diuiner bring the thing to passe, here must needs be more then Art; For he that is Maister of a law∣full Art, can worke by his Rules, whe∣ther 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 bon∣dage of the soule, as is apparant by the Rules and Confessions of the Chal∣deans themselues.

If here it shall be questioned how* 1.195 Moses and Daniel can then be said to haue skill in all the wisedome of Egypti∣ans and Chaldeans, Act. 7. 22. Dan. 1. 17

The Answere is plaine,* 1.196 either they might haue skill so far as was lawfull, or though they vnderstood the my∣sterie of these deuillish Arts, yet it was not to practise, but rather to con∣demne the same, and so to dehort from the studie thereof.

Well, let this lesson Students,* 1.197 that they be not bewitched with the glo∣ry & skil which this Art pretendeth.

Let it aduice vs not to run to Figer∣flingers,* 1.198 to recouer things lost.

Let it admonish vs that it is de∣uillish to obserue the Signe for letting of bloud,* 1.199 whose ground is meere super∣stitious and diabolicall, seeing the ground is a meere Figment, namely; that there is a Zodiacke and twelue Signes therein,* 1.200 being a deuice of Poetrie and vaine Philosophie, nature yeelding no such Ramme, or Bull. &c. as they foo∣lishly imagine.

And the Deuice confounds it selfe, as is plaine by the absurd relation and proportion betweene the Rule and the thing ruled, as that the Moone should rule in the cold and moist

parts, when shee is in hot and dry Signes, whereas rather when it is in hot Signes, it should rule the hot parts and so contrarie.

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

4 Let this also reforme in vs That superstitious obseruation of daies and times,* 1.201 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 decei∣ued with our owne counsels, and so by degrees, to grow further in league and bondage vnto Satan.

Now concerning prediction by dreames,* 1.202 though it must needes bee granted that this was one of Gods Ordinances to reueale his will vnto

his seruants, as Numb. 13. 6. Iob. 33. 15. Math. 1. 20. 2. 13. 19. Gen. 37. 7. 9. & 41. 25. Dan. 9. &c Yet hath Satan cunningly imitated God euen in this point also, to deceiue his Proselites by Dreames and Visions, and so thereby to enable them to fore-tell things to come; as appeareth, Deut. 13. 3. Ier. 23. 25.

The Maistery will bee how wee shall discerne and distinguish betweene these Dreames:* 1.203 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,* 1.204 and there∣fore called Diuine.* 1.205

2 Naturall dreames,* 1.206 proceeding from naturall causes: 1. As thoughts of the minde: 2. Affections of the heart; 3. Or constitution of the bo∣die, according to which sutably seuerall dreames do follow:* 1.207 To Cho∣lericke persons dreames of Warres, to Phelegmaticke of Waters, Fearefull dreames to Melancholicke per∣sons, &c.

2 And so also by these Dreames may we coniecture of the sinnes of the heart:* 1.208 because what we conceiue or practise in the day, will be corruptly dreamed of in the night, to make vs more inexcusable.

3 Diuellish Dreames framed in the braine by Satan;* 1.209 answerable to our desires, as appeareth not onely by the practise of the Gentiles, who receiued their answers by Dreames, but also by the practise of Heretikes, as the Maniches, Anabaptists, Fami∣lists, &c. who haue beene confirmed in their diuellish errours, by Reuela∣tions 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 be∣tweene Diuine and Satanicall Dreames. As,

First, diuine Dreames concerne Generall and Necessarie things to bee knowne, as the comming of Christ, Reuealing of Antichrist, &c. but those from Sathan, are either of

curious, or triuiall and vaine mat∣ters, eyther not fit, or worthie to be knowne.

If it shall be said,* 1.210 That the Sybills Satans prophets spake of these things: the answere is,

1 That so farre as they spake of them, they had their information from Satan, who being acquainted with the prophecies,* 1.211 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 man∣ner, whereby they might rather stumble, then informe others to beleeue the same, neyther did his prophets loue and affect the things that were re∣uealed, but rather were constrained to publish so much,* 1.212 as might make the times inexcusable, and so had no power to benefit others thereby.

But in Diuine Dreames the case is cleane contrarie, for in this place heere is vouchsafed vn∣to vs, both a verie cleare and

manifest reuelation of such things as concerne the good of the Church.

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

3 And they are enabled to com∣municate so farre vnto others, as that so many as are ordained to saluation shall giue credit and obedience therevnto:* 1.213 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 with∣draw 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 contra∣rie, 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 see∣ing

now we haue the Gospell sufficient to reueale the will of God,* 1.214 therefore we are not in these daies to build vpon Dreames;* 1.215 so that howsoeuer they were ordinary before and vnder the Law, yet now if any shall rest here∣in, 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,* 1.216 heerein also wee had need to bee in∣formed, the rather because this De∣lusion 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 law∣full vse heereof,* 1.217 as in Ciuill Occasi∣ons, 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 proui∣dence attended, and obeyed in the

successe thereof.* 1.218 Yet neither are wee allowed to vse Lots in iest, in triuiall and vnnecessarie meanes, as to set vp Banqrouts, to further Plan∣tations, &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 be∣ware of such Lottery as tends to re∣solue doubtfull things,* 1.219 or fore-know things to come, either by opening a Booke, casting a Die, to declare good or bad successe; seeing this both im∣plies a secret beleefe, that such a feat can do it, and so is a worshipping of the deuill, &c. seeing by no secret propertie to that meanes such things are effected, it must needes follow that it is but Satans colour, to hide his familiarity with the wic∣ked.

Hitherto of Diuination by true cre∣atures. And doth not Satan also de∣ceiue by forged meanes?

Yea certainely, as first by answe∣ring

in the shape of a dead man.* 1.220 Exam∣ple 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 mani∣fest; First

Because the Lord had denyed to an∣swere Saul by ordinarie lawfull meanes,* 1.221 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,* 1.222 and there∣fore 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 rea∣son 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.

Reu. 22. 8. 9. Adde heerevnto that true Samuel would haue reproued Saul for running to Witches, hee would haue exhorted him to repen∣tance.

1 And therefore,* 1.223 though the Word call him Samuel, yet this was according to that, which seemed to delude Saul.

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

As for that which the Church of Rome doates concerning the walking of dead men,* 1.224 howsoeuer the Lord gaue power vnto his Prophets to raise the dead, yet neither had this Witch any such power, neither was the case necessarie why it should be at this time, neither needed Satan to vse this meanes, seeing he might doe

the feat, as well by himselfe coun∣terfeting the shape and person of Sa∣muel: Neither may extraordinarie and miraculous working, vpon spe∣ciall occasion, bee traduced to war∣rant the ordinarie walking of per∣sons after their deaths, whose soules, the Holy Ghost witnesseth to bee at rest, and can their bodies walke with∣out their soules?

Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation,* 1.225 wee finde in the Word this power of raysing from the dead to haue bene exercised pro∣fitably; and therefore seeing now there was no such cause for this mi∣raculous worke, it followeth to bee the delusion of Satan, and not the finger of God.

But here me thinkes I heere some reply that if this were but a collu∣sion of Satan blinding and decei∣uing Saul,* 1.226 why might he not also deeceiue the Witch, as pretending to bee raysed vp by her, that she had power of him, when it might

bee but some iugling trick to bleare her eyes; she raised vp no deuill in Samuels likenesse, but rather was meerely deluded with a conceit heereof.

Surely,* 1.227 howsoeuer the Patrones of Witch-craft would gladly thus cōclude to condemne the truth of the Word, that there are Witches, which worke by Familiar spirits; yet doth the circumstance of the Historie plaine∣ly confound them: Howsoeuer they also imply further, that the Witch might suborne some man or woman in the likenesse of Samuel to giue this answere: seeing no meere hu∣mane vnderstanding could attaine to that knowledge, And therefore it ne∣cessarily followeth, that the Witch, by vertue of the couenant with Satan, raised him vp; He by his power and skill counterfeited Samuel at an ynch, by his experience and office was able to acquaint him with Gods wil, and so as an instrument of Diuine vengeance to hasten him to his de∣struction.

And as Satan thus foretells things by meanes,* 1.228 eyther true or counter∣feit: so doth hee also Diuine without meanes, either possessing those that are his oracles, Acts the sixteene chap∣ter and sixteene verse: or inspiring them by outward obsession with his will and councells,* 1.229 whereby they become counterfeit prophets, and re∣uealers of things to come; such as were the Sybills, &c.

Of all which wee are to make this vse:* 1.230 1 As to iudge wisely of the power and manifold cunning of Sa∣than, 2 So to consider of the preci∣ousnesse of the soule, for which Satan takes such paines, becomes such a drudge, &c. and to preuent the Di∣uell 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 euerla∣stingly.

3 Lastly, seeing Sathan by these Inspirations and Exorcismes decei∣ueth the simple and vnstable soules, causing them to beleeue that such

trances and inspirations are from God;* 1.231 therefore learne we to distin∣guish betweene Diabolicall Reuelations, and the true gift of Prophecie, which God in Trances reuealeth vnto his seruants.

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

2 In Diuine Trances the poures and faculties of soule and bodie though their operations cease for a time, yet remaine sound and perfect; but in Satanicall Extasies, the parties being cast into phrensies and madnesse, the very faculties of na∣ture are empaired, and and so distem∣percd as that they seldome recouer the right vse againe: At the best, they cary some skarre of Satan to their graues; whereas the Saints

receiue a further measure of Illumi∣nation, and encrease of grace in all their powers and faculties:

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

And thus farre of Witch-craft by Diuination.

CHAP. IX.

Of Witch-craft consisting in Opera∣tion.

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

This is done,* 1.232 first, by Enchant∣ment; namely, when by some Charme wonderous workes are wrought.

Which is not onely expresly for∣bidden, Deuter. chapter 18. verse 11.

but is also manifest by the things wrought hereby. As,

• 1 Raising of Stormts.
• 2 Poysoning of the aire.
• 3 Blasting of Corne.
• 4 Killing of Cattell.
• 5 Breeding strange torments in the bodies of men.
• 6 Casting out of Diuells, &c.

All which, and such like, workes belōging to the diuine power, & iustice, If therefore they shall be imitated, or in any measure effected, by the crea∣ture; It is a plaine vsurpation of the di∣uine office, and a flat peruersion & dis∣gracing of the diuine Prouidēce, as be∣ing accomplished by indirect meanes.

Now,* 1.233 that these, and such, are the ef∣fects of Witch-craft,

It is not onely apparant by the Confession of Witches themselues: but further cleared by the testimonie of the word;* 1.234 who ascribeth this power vnto the Charmer, Eccles. 10. 11. where the Originall yeelds thus: If the Serpent bite before he be charmed, what profite hath the maister of the tongue thereby,

that is the Charmer? signifying there∣in, that if the Charmer come in time, he might preuent by his charme, the Serpents stinging.

And what else (I pray you) doth Balaams words implie, when being crossed by the power and mercie of God, hee is forced to confesse, that ther is no sercery against Iacob, nor sooth saying against Israel: Doeth hee not therein acknowledge,* 1.235 That where∣as 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 peo∣ple hee was esteemed a Prophet) his Charmes could not preuaile, the Lord disappointed him.

And surely,* 1.236 if wee should con∣sider the nature of a Charme, it will euidently appeare, that it is but a colourable and counterfeit meanes, vnder which Sathan shrowdeth his power and malice to diuine withall, and so to destroy both bodie and soule.

Seeing a Charme is no other then a spell consisting of strange words,* 1.237 wherin is pretended some secret efficacie, to bring forth some extraordinarie worke. It ne∣cessarily followeth, 1 that by the ve∣ry nature of the words, and 2 qualitie of the parties that vse them, they are no∣better then Sathans cloaks to conuey his mischiefes more closely, for the endangering of the soule.

The words are either barbarous & vnknowne,* 1.238 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 a∣ny power thereto by right of creation, or by any new institution, and gift from God: That they haue no power by ver∣tue of creation, it is manifest, 1 because words are but sounds, and so passe into the aire, without any further effect.

2 If they had power to hurt, or do good, it must needes be by some conti∣guitie and presence with the thing it works vpon; & therfore seeing these

words are spoken concerning parties and things assent, and farre distant, and therefore they haue no power, as is pretended.

And if some words should be effe∣ctuall of themselues: why then not all words of all sorts, tending to bles∣sing or cursing: but this is presumed, that onely words proceeding from such cunning men and women, are auailea∣ble; 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,* 1.239 that these wordes haue signification,* 1.240 and happily be vn∣derstood of the parties that vse them reciprocally:* 1.241 Yet seeing they haue in themselues no further vse then for what they signifie, and though they be vnderstoode, as the charmes are now, as being of knowne names, and yet still can they not of themselues further auayle, then to the Ends they were appoynted. And there∣fore it followeth, that they are no better then Signes and Watch-wordes

to Satan to worke his wonders by.

For though the name of the Tri∣nitie and Sacrament, serue to that end they were appoynted, namely, to no∣rish the soule: yet to effect wonders by these, seeing it is contrary to their Institution, &c. that blessing of God especially accompanying them, it fo∣loweth, 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 be∣tweene the witch and him: whereby he seemes to be bound and compel∣led to serue hir turn, the rather here∣by to colour the wickednesse, as if now it were done by the power of God, resembled in these words, and not by the illusion & cunning of Satan.

As for the power of Imagination in this case,* 1.242 which is pretēded to be the occasiō of those strange effects; sure∣ly, though it cannot be denyed, but that our imaginatiō may hurt our selues: yet that the imagination of the Witch should hurt others, or that these words poceeding from her conceit,

should so preuaile on the bodies and minds of such as are afarre off, it is contrary to reason, & common sense.

And therefore,* 1.243 though it be con∣ceited, that the Witch by her lookes may effect these things: or hauing some poy∣sonous 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 a∣ny sound Iudgement: yet, how can this hurt those which are absent?

Neither wil it further this dotage,* 1.244 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,* 1.245 that the Basiliske kills with her sight; and the woolfe taketh away the voice of such as he sodainely meeteth withall, see∣ing, as there is no ground of expe∣rience concerning these things, but onelie a common receiued errour:

so; if any such thing be, it may pro∣ceede from some force in Nature in∣cident to those creatures, as the Ba∣siliske being a poysonous substance, may infect the ayre, and so take away life, or else from some sodaine asto∣nishment in such as vnexpectedly meete with them, causing strange al∣teration in the minde by feare and so effecting such stange things.

But they alledge further,* 1.246 if En∣chanters can stay by their Charmes the stinging of Serpents, then cer∣tainely there is some force in these words.

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

If it be said,* 1.247 this is, bicause he hath not the same faith: this discouers the roote of bitternesse, and argueth them

plainely to be Diabolicall: as being both the bond of the Couenant, wher∣by Satan is tied to the Witch: he doth all on this condition, that hee is ac∣knowledged as her god, shee must trust in him, resigne vp her selfe who∣ly 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 enthral∣leth their soules, while she pretends good to their bodies.

This will yet appeare more eui∣dent, if we consider the qualitie of the best and most colourable charmes, that are vsed to this end: Namely, wordes of holy Scripture:* 1.248 which seeing they haue their vertue not from him that vttereth them, much lesse from the power of the words in themselues, but from the alone efficacie of the Spirite of God, annexed by GODS promise heereunto, when the word is vsed as his ordinance: seeing therefore this is no ordinance of God to such ends, & therefore can not proceede from the

operation of the good spirit of God: it followes necessarily, that it is the power of satan, shrouded vnder these formes of speech, especially, seeing it is not vsed to the conuersion of sinners, which is the right end; but to wic∣ked or vnnecessarie purposes, as ray∣sing of diuells, killing of creatures, infect∣ing of the aire, &c.

And seeing the word is onely effe∣ctuall,* 1.249 not by reason of the sound, er letter thereof, but when it is 1 con∣ceiued in the minde,* 1.250 2 receiued with reuerence, 3 treasured in the me∣morie, 4 and mingled with faith in the heart: seeing it is muttered in these charmes; 1 without vnderstan∣ding, as being in an vnknowne tongue, 2 without faith, and 3 to wicked pur∣poses.

It must needes be some Satanicall colour to conceale desperat wicked∣nes. And so,* 1.251 though it be not abused of all so far forth, that it may include them within the compasse of such charmes, which haue entred into this certayne league with Sathan:

yet seeing for want of conscionable vnderstanding,* 1.252 and obedience there∣unto, it is made no better then a charme to the common sort: therefore, as here∣in they bewray themselues in gene∣rall to be yet held vnder Satans bon∣dage, so are they heereby both sub∣iect 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 ensna∣red with the miserie thereof, vpon anie occasion to become nouices & factors in this diuellish trade: it being iust with the glorious Lord, to giue vp such as will not obey the truth, to the ef∣ficacie and depth of these strong de∣lusions, not only to be deceiued thē∣selues, but to become Sathans chiefe Schoolmaisters to deceiue others.

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

As making of Characters,* 1.253 Images, and Signes in Wax, or Clay, & framing of Circles, vsing of Amulets, Exor∣cismes; an ordinarie Practize of

the Apostata Church, coniuring thereby their Creame, Salt, Spittle, ho∣ly Water, Oyle, Palmes, &c. vsing of the Name of Iesus with such often re∣petitions and Crosses annexed. All which, & such like, being no secret o∣peration of Nature, nor ordinance of God to such ends: What other can they be, but the Visors of Satan, where∣by hee maskes it more securely, and dangerously in his Magicall practi∣ses, as heereby bearing the simple people in hand, that Christ is a Con∣iurer, 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 o∣ther a most dangerous charme, by how much it caries a shew of loue and de∣uotion.

So may wee iudge of scratching of the Witch,* 1.254 vnto which if the Diuell seeme to stoope, that the bodie is ea∣sed, it is to seize more deeply on the soule, by withdrawing it from the right meanes, and resting it securely in these diuelish charmes.

Which, as it may seeme to admo∣nish vs frō the vse of them,* 1.255 so it may prouoke such to repentance, hauing done these of ignorance, not conten∣ting themselues with this excuse, that they meant no hurt, they concei∣ued the persons to bee honest of whom they sought helpe, &c. Seeing because they had no certaine war∣rant, therefore good meaning with∣out faith, is sinne before God, Rom. 14. nay while they meane well, they trust in these things, and so doe robbe God of his glorie, and themselues, asmuch as lyeth in them, of their saluation.

Neither is there the like reason betweene Physicke and these meanes:* 1.256 That is ordained of God,* 1.257 This,* 1.258 con∣demned of him; and therefore though we are ignorant of the Phy∣sitions Receipt, yet we are to relye vp∣on his skill, and commend the suc∣cesse to God: whereas wee may not vse these charmes being ignorant of of the vertue of them, seeing there can no blessing follow where God leads not; where confidence is put

in the meanes to thrust out God.

As for the Case of necessitie which is heere pretended; wee can haue helpe no where else; The Physitian will not meddle, the Paine is intole∣rable, the case desperate, and God is mercifull though we do amisse, yet may wee not seeke ease; surely, The Lord will not bee mercifull to presump∣tuous sinners, If hee purpose to try thy faith and patience in the enduring of the extremitie; if hee entend heere∣by to fit thee for himselfe, and to ease thee of thy sinnes, and this mi∣serable world, Is it not good way∣ting 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;* 1.259 or that the Lord will helpe thee by his immediate hand? And therefore either way thou must now cast thy selfe vpon him. If the Lord cannot helpe thee,

much lesse shall the deuill: and the Lord will helpe thee, as shall bee best for his glorie, and thy good: and therefore in all thy waies ac∣knowledge 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,* 1.260 vsually practised by Satans instruments, which is com∣monly 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 de∣ceiued iudgement, being peruerted by such delusions as the eye falsely apprehends.

Now the Eye may be deluded.* 1.261

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

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

3 By changing the obiect which is discerned.

That there may be such delusion, not onely the Holy Ghost witnesseth of the Galatians and others,* 1.262 who were then bewitched, and made be∣leeue that they saw that, which in∣deed they saw not; but experience doth daily make it manifest.

Concerning the sleight done aboue the course of Nature:* 1.263 As this ma∣keth this Trade to be plaine Sorcery; because it exceeds Natures compas, so it necessarily followeth that some skill of Satan is concurring heerein, As being by compact with the Iug∣ler 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.* 1.264 For howsoeuer some strange things may bee done by bodily sleights and by Opticke Arts, yet these are kept within the compasse of nature: But the Iuggler vndertakes things

impossible and contrarie to Nature, as to transforme one creature into an o∣ther, or else, to create and offer things that are not, and so seemeth to arro∣gate diuine power, in such workes of Creation, and therefore must needes delude onlie the eye with the appea∣rance of such things, seeing he can∣not possibly do the things indeed.

Such were the wonders wrought by the Egyptian Enchanters, in imita∣tion of Moses,* 1.265 when they turned the Rodde into a Serpent, and waters into bloud: which, that it was a plaine delusion of the eye, by Sathans for∣gerie, is manifest, because they could not be any reall creatures: seeing the Lord did not make them, and the di∣uell could not, the workes of ordi∣narie Creation ceasing, and no spe∣ciall reason now to be giuen, whie myraculously anie such Creation should be renued by those seruants of Pharaoh: but rather plaine reason for the contrarie, seeing this they did, tended to the disgrace of Gods worke, by his seruants Moses and

Aaron, and therefore though they could haue done such a worke, yet the Lord at this time would not haue endured it at their hands.

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

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

And▪ so the bloud which Moses brought forth, killed the fish, and stancke

so that the Egiptians could not drink thereof; no such effect appearing from the Magitians Transmutation.

And is it likely that they which could haue created these frogges, could not also haue destroyed the lice? Could not haue preserued them∣selues 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 de∣uoured them, and yet retained their former quality, it necessarily follow∣eth that they were no true serpents, the rather because vsually one crea∣ture doth not deuoure another of the same kind.

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

CHAP. X.

Of the Subiect of Witch-craft.

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

Namely, to consider of the Pra∣ctiser 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 wo∣men, may not bee Practitioners in this Art:

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

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

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

Where it shall bee resolued.

• 1 Why Satan vseth these seue∣rall instruments for these contrarie ends.
• 2 Whether the good Witch cannot hurt, or the bad Witch helpe.
• 3 What places are especially infested with Witches.

SECTIO. I.

AS touching the Generall Descrip∣tion of a Witch

It may be thus.

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

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

2 I adde, that consents to vse the helpe of the deuill, either by or

secret league wittingly and willingly, which is the very proper passion, or certaine meanes to make her a Witch.

Excluding heerein,

First,* 1.266 such as be tainted with phren∣sie or weakenesse of braine, and so are thereby deluded by the De∣uill:

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

2 Such as are Demoniackes,* 1.267 pos∣sessed by him, whereof though some are properly Witches, as con∣senting to him, and so he possessing them out of them speaketh, by them working strange things: yet others though they bee possessed, yet they consent not thereto, they in their spirits striue against him: and so Satan doth in them, and by them, strange things; as spea∣king strange Languages, doing things of extraordinarie strength, &c. which by the mercie of GOD

though they afflict the bodie, yet they may tend to the saluation of the soule.

3 By this circumstance are ex∣cluded those That of blind zeale,* 1.268 and Ignorant superstition vse such charmes to bring things to passe, either thinking they haue vertue in them thereto, or else not knowing the deepenesse of Satan heerein: who though they defie the deuill,* 1.269 as they say, and indeed are not yet brought to this league, yet doe they sinne grieuously heerein, and vnlesse they repent, may iustly pro∣uoke the Lord to giue them vp to this or the like, desperate and repro∣bate sense.

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

It being the Pride of Satan to ad∣uance himselfe heereby as God, in the children of disobedience, and by these manifold trickes and glorious shewes, to detaine the miserable people in vile Ignorance

and Idolatrie, and to hinder them from embracing the glorious Gospell of Iesus Christ; practising to this end, by his instruments, sometimes true, as by Diuinations and Charmes, and otherwise fayned workes, as by Iugling, to puffe them vp al∣so with a vaine conceipt of Di∣uine Power, thereby to secure them of their imaginarie happinesse, and so to draw them more secure∣ly to eternall vengeance, by ena∣bling them heereby to execute their seuerall lusts with greedinesse, and vsing them as dangerous instruments to deceiue others.

Such were Balaam, the Inchanters of Egypt, the Witch of Endor Simon Magus, Bariesus, Elimas the Sor∣cerer, the Pythonysse at Phillipi, &c. Actes the sixteenth, Numb▪ the twen∣ty two, Actes the eighth.

By which description and exam∣ples, the first Question is resolued, namely, that men, as well as women, may be subiect to this Trade; seeing as both are subiect to the State of dam∣nation,

so both are liable to Satans snares, who hath seuerall trickes and colours, in this Mysterie of iniquitie, to bait each according to their seue∣rall abilities and vses in the world, thereby the rather to fetch them ouer to this detestable Art.

For whereas man by Ordination is fitter to command,* 1.270 and the woman to obey, therefore hath the God of this world, for ambitious and aspiring men so sutable a point in this Trade, as to lead him thereto, with pre∣tence of Soueraignety,* 1.271 that he shall command the deuill, in a more secure and solemne manner, colouring the same by those manifold delusions, of Circles, Characters, &c. to this end, as are vsually practised in that high skill of coniuration. By the which ceremonies and solemnities as Satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill; so doth he thereby more deepely cozen him, as fetching him of more roundly heereby to the

entended bargaine, euen to sub∣iect his soule in hope of this power.

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

Concerning the Times, as they haue obtained more or lesse light of the knowledge of God, so hath Satan fitted himselfe in his policies accordingly. When, and where, there hath beene none,* 1.272 or lesse reue∣lation of the Gospell, there hath Sa∣tans appearances and workings beene more carnall and preceptible to common sense, his suggestions and deuices more grosse and palpable, his attempts more open and natu∣rall,

his worship more terrible to the flesh; as appearing ordinarily in vgly shapes, being worshipped in most horrible formes, presented with most cruell and bloudie sacrifices, and hono∣red with all grosse and shamelesse open filthinesse. So did the Heathen, in their first rude and barbarous estate, wor∣ship the deuill; then needed they no couenant to bind them from God to Sa∣tan, when they acknowledged no other God but him: him they serued that he might doe them good; him they worshipped for feare, least he should hurt them.

As Barbarousnesse decayed, and Ci∣uilitie, by setled Gouernement, beganne to take place, &c. so knowledge and skill was aduanced among men, where∣by grosse wickednesse was some∣what brideled, and morall honestie, for the common and priuate good sake, was now outwardly embraced; Herevpon Satan spinnes a finer thrid of more colourable idolatrie, and that by these meanes. Benefactors of Common-wealthes, and Deliuerers of

their Countries from Tyrants, not knowing God, were apt to robbe him of his glory, seeking their owne glorie and eternizing, by their Renowmed Actes.

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

Thus became this Art of Sorcerie

a Companion of great Princes and migh∣tie Conquerours: by this they attained many great enterprises in the world, and gained an opinion of Omnipo∣tencie and Eternitie.

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

As conquest brought forth Peace, so Peace yeelded libertie for knowledge and liberall studies: And Knowledge brought forth Pride to bee excellent therein, and Pride begetteth curio∣sitie to search into hidden mysteries, and curiositie breedeth discontent, and restlesse disquiet: heereupon Sathan worketh: ministreth content to the minde by yeelding it that which Art could not reach vnto; so curiositie is satisfied, and pride nourished, and the soule through Pride enthralled to Sathan, and yet deluded iustly with the same colour of Art: vnder which Sathan hiding his secret com∣pacts doeth eyther perswade them, that it is done by art, which is

done indeede by his assistance, or sa∣tisfies them, that it is done by some Power ouer Satan, and therefore they neede not feare subiection to Satan. Hitherto serued those Charmes, Cir∣cles, Characters, &c. by which Satan seeming to be bound, deluded them with a vaine conceit of his subiecti∣on to them, And so as men were ei∣ther more ambitious after honour, or curious after knowledge, so did Sa∣than bait his diuellish Art with more abundance of pompous and curious cere∣monies, the rather to fetch ouer these glorious fooles thereto: and so he easily preuailed ouer the profoundest scho∣lers; the Gymnosophists of Egypt, Magi of Chaldea, Sages of Greece &c. most whereof gained their chiefest credite by this, that they were most skilfull in this diuellish Trade.

And so, because men were fittest for these ends, either to conquer King∣domes, or seeke after knowledge, so in these respects vsually the Male sex haue beene trained to this Art. By this they haue attained the reputati∣on

of Wisedome and Impery.

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

For, together with the knowledge of humane Arts, and Sciences which resembled some sparks of diuine light, brake out also at length the day Star of Righteousnesse Iesus Christ, bringing with him sauing knowledge, and dispel∣ling the more grosser mystes of Hea∣thenish Idolatrie;* 1.273 as being no way sit to encounter therewith: or at least in Policie, not thinking it meete open∣ly to oppose the same; but rather by a more secret and colourable meanes, by closing therewith, to obscure, and so by degrees to banish the same.

Thus became Sathan transformed into an Angell of Light;* 1.274 and taking aduantage of the pride of Nature, and vnthankefulnesse of men, that would not obey the Gospel, but rather peruert it, to iustifie the flesh: As they were therefore giuen vp iustly by the Lord to strong delusions: so is Sathan still ready at a pinch to be∣guile

vnstable soules, and insteade of the puritie and simplicitie of the Go∣spell, to draw them by degrees into a Mysterie of Iniquitie, and so in the end, to most grosse and palpable I∣dolatrie, iustifying and exceeding the most barbarous Heathens there∣in.

To this end, euen so soone as the good Housholder had sowen his Seede, the enuious man was readie to sowe his Tares,* 1.275 raysing vp false apostles to withdraw the people from the Sim∣plicitie of the Gospell,* 1.276 and so to pre∣pare them, by giuing libertie to the flesh,* 1.277 to that corruption of doctrine, which afterwards ouer-spread the face of the Churches.

And at the first assault Sathan so preuayled, as that howsoeuer, as yet the light of Iudgement remayned with the Church, as being able to discerne of Spirites, euen to discouer such as said they were Apostles, & yet in truth, were no better then Sathans Ministers: yet, by reason that the flesh was wil∣ling to cast off the yoake, and apt to

turne the graces of God into wan∣tonnesse: heereupon zeale beganne to decay,* 1.278 euen with the best, first loue was left; the bond of Perfection, and so way hereby made to carnall liberty, and for the maintenance thereof.

Corrupt doctrine by degrees was hatched,* 1.279 and embraced: whereof as the Purest times were not altogether free,* 1.280 as may appeare by the Nicolai∣tans and others, that went out euen from amongst the Apostles, both to grosse prophanenesse, and also to Do∣ctrines of diuels,* 1.281 for the iustifying ther∣of: So appeared heereupon the great mercie of God in casting this Iezabel into a bed of affliction,* 1.282 and encrea∣sing his Church graciously with those ten bloudie and desperate persecu∣tions, for the purging out of her drosse, and renuing of her first loue: Whereby, as she wanne vnto her the hearts of her enemies; so by this means she gained great friends: euen the kings of the earth beganne to worship the Lord: and the mightiest became nursing Fa∣thers and foster Mothers, Esay chapter

49. chapter, to the distressed Church of God.

And now behold, the great haruest of the Gentiles being wel-neare in, & so the man-childe beeing borne vnto God;* 1.283 the time was come, for the fur∣ther reuelation of Gods iustice, for the former affliction of his Church. And also to manifest yet further his great mercies vnto his Church, in exerci∣sing the same with new afflictions, for the preuenting of that securitie, and purging out the carnallnesse, which by the fauour and arme of flesh had growne in the Church.

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

And the wisedome of the flesh, be∣ing once aduaunced, and grounded

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

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

Thus the poore Church of Christ

being freed from the malice of heathe∣nish Idolatrie, is corrupted by prosperitie, to set vp spirituall Idolatrie: Not on∣lie aduauncing her Patrons and Bene∣factours aboue what was meete, but aduauncing also her selfe by their helpe, aboue all that was called God, and so by degrees hauing well feathered her neast, and strengthned her selfe by the arme of flesh, ouer∣throweth cunningly the same, euen with it owne weapons, and aduan∣ceth it selfe gloriously vpon the ru∣ines and wrecke thereof.

And thus the Church flies into the wildernesse vpon Eagles wings,* 1.284 by the fauour of earthly Princes, being first highly aduaunced, and so there∣by growing to loosenes and profanenes; and so iustly left to grosse errors: both for the conceiuing, as also for the iu∣stifying thereof; whereby it cometh to passe, that corrupters of doctrine in the end preuailing, sincerity is bani∣shed, and so Antichrist by degrees ex∣alted aboue all that is called God: not onely in wil worship and bodily seruice,* 1.285

tyrannizing ouer the consciences of the faithlesse and rebellious genera∣tion: but aduancing himselfe by lying signes and wonders thereby,* 1.286 to main∣taine the opinion of that arrogated trueth, and so to subdue and hold in captiuitie the deceiued world.

And so as profane pompe succeeded godly simplicity, so barbarous ignorance also came in place of pure and sauing knowledge,* 1.287 that not onelie the third part of the earth was killed therewith, but euen the verie Sea of Doctrine was so corrupted by that mountaine of worldly pompe and glorie cast into the same, that euen the third part also of all things therein were vtter∣ly destroyed:* 1.288 yea Heauen it selfe e∣uen the church of God escaped not this infection, but that the Taile of the Dragon euen drew downe the Starres from Heauen, Reuelation chapter 12. verse 1. Yea the Dragon himselfe set vp his very throne of darkenesse in the Temple of the Lord.* 1.289 That his darling the whore of Babylon might bee aduaunced thereupon, aboue

all that is called God: and did not Satan furnish his minion at all assaies, that so shee might prosper and pre∣uaile ouer the children of vnbeliefe? yea certainely, it was not enough for that man of sinne, to strengthen himselfe from the vsurped power of Heauen, chalenging the keyes, to o∣pen and shut at his pleasure; but he must also wrest into himselfe all power on earth, disposing of Kingdomes, and de∣posing the mightiest at his pleasure.

And that hee might appeare to be the true Antichrist,* 1.290 in all things op∣posing the kingdome of Iesus Christ. Behold, as all things vnder earth doe bow vnto the Sonne of God, the very diuells tremble,* 1.291 and are subiect vnto him: Euen so doth this Abad∣don assume the power of the Dra∣gon: and so by Coniuration and Enchantments, attaineth to and con∣firmeth his supreame authoritie.

And thus Witch-craft became an especiall proppe of Antichrists king∣dome.

And that in diuers respects, ac∣cordingly

as that man of sinne, by diuerse meanes aduaunced and con∣firmed himselfe. And these were,

• 1 Opinion of diuine power.
• 2 Presumption of perfect Holinesse, and so of merites.
• 3 Maintenance of Idolatrie, and
• 4 Outward greatnes and soueraign∣tie.

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

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

As both heereby through fayned myracles and lying wonders.

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

2 And by the power of Satan, con∣founding his enemies, attaining to a cō∣ceit of supreme & immediate iustice, As,

3 Hereby relieuing extraordina∣rily his fauourites; and so arrogating the conceit of diuine mercie.

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

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

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

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

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

Which as it was an especiall ground and foundation of that Idolatry,* 1.292 which beginning of a reuer end esti∣mation and affection to holie men;

grew at the length, not onelie to a worship of their persons, being dead, but of their Statues and Images al∣so: which at the first, being one∣lie erected in memoriall of their well-doings by a thankefull world, grew at length to be adored and ex∣alted also aboue all that was called God: and that especially by meanes of this diuellish Art.

For by this meanes these Stockes and Stones beeing made to speake and doe wonderfull things, as it con∣founded the Image-makers, who by this practize condemned their Do∣ctrine of Images:* 1.293 Teaching that they were but otdayned as meanes to re∣member the people of those persons whom they did represent,* 1.294 and yet by this practize, making the people beleeue, that they were the Saints themselues: so were the ignorant and heartlesse people hereby grosse∣ly deceiued and detained in this ido∣latrie,* 1.295 euen by those lying wonders and signes that were wrought at these Images.

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

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

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

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

By this meanes, whosoeuer ban∣ded openly against him, was like to take the foyle. And thus, heereby nouzeling the world in ignorance

and infidelity, excluded them by this meanes the protection of the Lord: and so they became a prey vnto Anti∣christ.

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

And so now it is come to passe, that thogh in places of ignorance, witch∣craft aboundeth, because, as yet, the strong man keepes possession: yet, where the light of the Gospell hath once taken footing, as at the com∣ming of Christ the Oracles ceased,* 1.296 so Satan falls downe like lightning, at the preaching of the Gospel, and the grose∣nesse of Witchcraft is well cleared, and banished, only bicause, though the Go∣spel be offred vnto al, yet seeing al re∣ceiue not the knowlege of the truth:

Therefore it is iust with God to giue vp men to strong delusions,* 1.297 to beleeue lies: and so Satan becomes, not only a ly∣ing spirit in the mouth of the Pro∣phets,* 1.298 to deceiue vnstable soules, but taking euen seuen spirits worse,* 1.299 as the doctrine of the Gospell, decayes in it purity, and so becomes a Broker to profanenesse: so together with cor∣ruption of Doctrine, Popish delusions crept in againe, to beguile and en∣thrall vnstable soules: And among these Delusions, Witch-craft not the least, hath againe got some life and power, where the Gospel hath beene reuealed. And that,

1 By being defended and iustified by godlesse men,* 1.300 as if there were no such thing, that it is but a conceit.

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

Which,* 1.301 as it may teach the wise to see the plague, and hide himselfe, so it may resolue vs concerning the pla∣ces where Witches haunt vsually.* 1.302

either in places of ignorance,* 1.303 and there in more grosse and sensible manner, or else in Places of knowledge abused, where Hypocrisie and carnall wisedome, hath thrust out the power of synceritie: There Satan returnes with seuen worse spirits, Witch-craft is em∣braced and countenanced of men, So much the more dangerously, by how much now Witches are become great Professors, and followers of the Word, haue attained some know∣ledge, and pretend great holinesse, and honestie; whereby as it appeareth that Satan is now transformed into an Angell of light; so are wee infor∣med heereby the rather to arme our selues against such cunning and des∣perate policies, which now especi∣ally are plotted to the ensnaring of our soules.

CHAP. XI.

Of the diuers kinds of Witches, and their effects.

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

Now let vs further consider of their seuerall kinds and effects. How∣soeuer Satan doth especially by this Art of Witch-craft, raigne in the chil∣dren of disobedience, and doth ge∣nerally aime at the destruction of the soule; yet as formerly he varied his pollices, according to the seue∣rall 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 o∣bedience, and that by limiting his power in such seuerall manner vn∣to each, that so they may con∣firme each other in their Trade, and by their mutuall references to

each other, doe more mischiefe in the world.

And therefore as Feare and Loue are two speciall bonds to bind to o∣bedience,* 1.304 therefore hath the Diuine Prouidence so disposed, that Satans power in some, shall bee restrained onely to do hurt, that so such as will not Feare God, may by this meanes stand in awe of the deuill, and of the Witch his seruant, who are called Bad Witches.

And so contrariwise, there are others who by Diuine Iustice, are gi∣uen vp to Satans power with this li∣mitation onely,* 1.305 to helpe and do good, and these are called Good Witches, Blessers, Wise, and Cunning-women. And this Diuine Dispensation is both Sutable to the parties who are limi∣ted thereby, and also very auailea∣ble for the execution of the Diuine Iustice.

I say sutable it is to the seuerall qua∣lities of the parties, thus diuersly dispen∣sed, whereof some being vaine-glorious & drowned in Poperie are therby caried

with the applause of Good Workes, and therefore are fitted by Satan there∣vnto: Others are prone to malice, dis∣content, couetousnesse, &c. and so are likewise fitted by the Deuill, with power to bee auenged.

And doth not the iust and holy God,* 1.306 by this diuersitie and restraint of Satans power, accomplish most wise∣ly his iust wrath vpon the wicked?

Yea certainely, and that not one∣ly vpon the vnbeleeuing world, but vpon the very Witches themselues. As for the vnbeleeuing and wicked Generations they are hurt by the one,* 1.307 that they may with the danger of their soules seeke helpe of the other: And they haue helpe by the one, that so, as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other. And so betwixt the Good Witch and the Bad, afflictions are encreased, and yet repentance ex∣cluded,* 1.308 and so the measure of sinne is made vp among the children of dis∣obedience, that so the measure of ven∣geance may accordingly be inflicted.

And doth not this also very wise∣ly,* 1.309 further the damnation of the Witches themselues.

Yea certainely, the Bad Witch, by hurting, makes way for the good Wit∣ches helpe, and so thereby encreaseth her sinne; and the Good Witch in hel∣ping bewrayes the Bad Witch, and so, many times, brings her to the Gal∣lowes.

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 Gal∣lowes, and so still makes more worke for the Blesser to encrease her condem∣nation. 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, be∣cause she doth good, and so is harde∣ned in her sinne and ripeneth the same, by adding to all former sinnes, finall impenitencie, and so vsually commits the vnpardonable sin.

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

Who in these daies are for the most part women.* 1.310

1 Both because these are com∣monly more ignorant, and therefore fitter to be ensnared.

2 And also vsually more ambiti∣ous 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 be∣ing more capable of compassion, in regard of necessary occasions of child-bearing, &c.

SECTIO. I.

Of the Bad Witch.

THus she is so called, because she hath onely power from

Satan to doe hurt,* 1.311 and that by speciall league and conenant with Sa∣tan.

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

Her power extendeth in shew euen as her Maisters Satan doth, not one∣ly vpon the dumbe and senselesse crea∣tures to breed terrour and inconueni∣ence to man, but euen vpon man him∣selfe, Both vpon his bodie to strike it with all kindes of diseases, yea with death it selfe, Iob. 1. 17.

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

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

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

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

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

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

SECT. III.

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

AS the Bad Witch hath power to hurt,* 1.312 so as it is obserued, doth shee vsually execute this power.

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

Inuocating vpon her bare knees (for so the manner is) the vengeance

of God vpon them. And if she can conueniently to their faces, breathing out these fearefull curses and direfull execrations against them.

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

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

Now the Policie of Sathan in pro∣uoking to these execrations is mani∣fold.* 1.313 As not onelie,

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

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

hurt shall rebound vpon her owne soule.

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

For heereby Satan not onelie per∣swades the Witch, that whatsoeuer euill ensues, proceeds from the ver∣tue of that curse, and not from his se∣cret helpe.

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

And so, in that hee doth answere them, therefore they are in great request with him: yea in that things succeede according to their cursings, heereby is arrogated the power of al∣mightie

God, and so the Witch puf∣fed vp with conceit of diuine autho∣ritie.

SECTIO IV.

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

AS the Badde Witch hath onelie power to hurt:* 1.314 So the Good Witch or Blesser hath onely facultie to doe good: to helpe, &c. And that also by consent, in a league with the diuell: And is therefore blasphemou∣sly termed The Vnbinding Witch, as being able to vndoe what the other hath done.

And this Satan disposeth in nota∣ble Policie,* 1.315 not onelie that some or∣der may appeare in his kingdome of Darkenesse, whereupon it may the rather be obeyed; but especially,

aduancing hereby his imaginarie po∣wer in the hearts of his Proselites, that he is as God, able to doe all things, to hurt, and helpe, &c. and thereby se∣cretly to delude his Schollers, that if they can vnbinde others, why may they not vndoe their owne bonds: what reckoning to be made of anie Couenant with Sathan, seeing hee will thus bee content to haue his workes dissolued, &c.

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

SECTIO IIII.

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

THat it is not of God, appearth, 1 By the Qualitie of their per∣sons,* 1.316 because they are generally, ig∣norant, prophane, abhominable, and therefore the Lord will not reueale such secrets vnto them, Psalme 25. But vnto them that feare him.

2 By the Consideration of the time, wherein these Reuelations are pre∣tended:* 1.317 which being the time of the Gospell established, when an ordina∣rie meanes of reuealing Gods will is on foote; therefore now wee ha∣uing the Word, as we may not ex∣pect such Reuelations, so they are not granted to vs, from the Lord our God.

Especially,* 1.318 if we consider the mat∣ter pretēded to be reuealed, which is not any necessarie thing, concerning Sal∣uation, but onelie some particular accidentall matter, concerning the present estate of this life, for which we find not that there were any Re∣uelations from the Lord,* 1.319 but onelie concerning the generall state of King∣domes, and as it concerned the Spi∣rituall good of the Church.

Besides,* 1.320 if we consider the manner of the Reuelation, which is neyther by Gods spirit immediatly, nor by an An∣gell from heauen, not by the soule of some man, that is formerly dead, and that in some Dreame or Vision, for such were the Reuelations from the Lord; but by seeing in the picture of men in a Glasse, &c. which may easi∣ly, and must necessarily be done by Sathan, as both prouoking the thiefe to steale, and being able to repre∣sent his Image in the Glasse as perso∣nating him before the Glasse, and so the Reflexion must needes returne the like resemblance.

And this must necessarily follow,* 1.321 if we consider the end of this Reuelation; which is, to haue goods restored; which being vtterly vnlawfull, because we should rest contented with this losse, as a chasticement for sinne, and so rather goe to God, to enquire the cause of the losse, and to haue sinne pardoned, then to runne to the wise woman to haue the losse restored.

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

Lastly,* 1.322 seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word: Therefore, seeing the word doth di∣rectly condemne all these indirect and diu ellish helpes, and comman∣deth 1 to seeke helpe principally from the Prophets of the Lord, and 2 so to vse meanes of Physicke,* 1.323 as the diseases require. Therefore it plainly folows, that seeing these bles∣sers are neither acquainted with Gods

word, nor skilfull in Phisicke; the help that they minister must needes come from Satan, whose Creatures, and vassals they now are, who coloureth his diuellish helpe, both with some formall prayers, and other medicins, that so hee may more dangerously beguile vnstable soules.

This shal appeare yet more clear∣ly vnto vs, if we consider further.

That although these Wisards pre∣tend to helpe by holy meanes,* 1.324 yet, were there no other euidence to prooue their affistance from Sathan,* 1.325 this one were sufficient, That these Blessers are not onlie strangely tormen∣ted, while they are performing this cure, but are euen afflicted with the same diseases, which for the present, they seeke to remoue from others.

Now, that this is the worke of Sa∣than, is manifest.

1 Because the olde Sybills and o∣ther Witches were vsually so tormen∣ted, when they gaue their Oracles, who are generally concluded to bee Sathans prophets.

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

That whereas there is a reciprocall couenant betweene Satan and the Blesser, as hath beene declared, that as the Deuill must doe what the Witch would haue him, so the Witch must endure what Satan will impose. If now it fals out,* 1.326 that the Disease which the Witch would haue remo∣ued from another, shall be transpor∣ted vpon her selfe, as a pledge of fur∣ther torments, to confound her in her present power, and yet to deceiue her withall, as if by this strange altera∣tion and torment she descrued to obtaine this preheminence, as to helpe others, she hath bought it

deerely: And so yet further to deceiue,* 1.327 as if because she hath her paine here, therefore she shall auoid further rec∣koning: Is not the iustice of God admirable here? Is not his wisedome wonderfull to take the wise in their owne craftinesse?

SECTIO. V.

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

As Satan binds his seruants vn∣to his obeysance by a speciall contract and couenant (as hath beene shewed throughly before) so the good Witch,* 1.328 being lessoned by her ac∣cursed Maister, doth hereby endeuor to performe truest seruice vnto him, euen by hunting after and ensnaring

the precious soules of men: And to this purpose she hath no more dangerous snare then this condition of Faith, that those who will haue helpe or succour at her hands, must beleeue shee can doe them good.

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

First, exelude vs the especiall pro∣uidence of the Almighty.

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

Thirdly, and hence it is that there must bee no helpe without this Be∣leefe in the Witches abilitie heere∣vnto: That so the Blesser also being puffed vp with a conceipt of some Diuine Power, might so there∣in, not onely Intrude into the Office of the Messiah, and thereby to depriue her selfe vtterly of the benefite of his sacrifice; but also

euen make a mocke of the Sonne of God by translating that precious gift of Faith,* 1.329 which onely entends salua∣tion, to the attaining of euery base and vnfit trifle, and horrible wic∣kednesse, yea offering vp heereby the deceiued soule, as a Sacrifice vnto Satan, which cost the precious bloud of the Sonne of God.

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

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

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

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

4 As detaining them thereby in Atheisme and contempt of Gods Or∣dinances for saluation,

5 And emboldening them to all des∣perate and outragious courses vpon

presumption of helpe from these in∣carnate deuils.

6 And soripening thereby vnto e∣ternall vengeance. And this the ra∣ther, because by this condition of Faith thus required for helpe;

7 It is thereby the rather warran∣ted to come from God.

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

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

10 And so, in that helpe heereby is procured for many wicked ends, therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers,* 1.330 concer∣ning the Diuine Nature; As if the Lord should approue of sinne,* 1.331 that hee furthers, and giues successe thereto. And when this gappe is once opened, how is sinne committed with gree∣dinesse? How is the deceiued soule drunkē in security? How by this secu∣rity prepared to suddaine destructiō?

And therefore though it were e∣nough for Satan to doe good at the command of the Blesser, to hold her surer vnto him by these deuotions: Yet seeing he is a roaring Lyon, ge∣ing about seeking whom he may deuoure; doth he also yet both further heereby the damnation of the Sorceresse, in making her an instru∣ment (by this condition of Faith) to en∣snare the soules of men, and so by the same meanes, encreaseth his prey, in deceiuing such vnstable soules who depend vpon such dangerous helpe.

And therefore though no doubt, by Diuine permission, he could helpe one with the Good Witches warrant (this being but his colour to deceiue her and others) and so much more (if she imployed him) without the Faith of the parties, and happily doth tender some trifling helpe without this Couenant (to beleeue) to tolle the simple on, to seeke further to him: Yet seeing he specially is all these, aimes at the soules de∣struction,

and as the Diuine executi∣oner to preuaile in the children of disobedience: Therefore seeing the World generally will not receiue the knowledge of the truth, shall it not bee giuen vp to beleeue lies? 2. Thessalonians 2. 11. 12. Euen to seeke vnto Satan, forsaking God, &c. so to buy his helpe with the danger of their soules: In hunting after which, this aduersarie is now growne so cunning, as that howsoeuer heere∣tofore in Times of Ignorance, he vsed more carnall and palpable meanes for the ensnaring of them; Yet since the Gospell of Iesus Christ hath beene aduanced, and the knowledge thereof hath in some good measure banished grosse ignorance in many places, there∣fore doth Satan suite himselfe accor∣dingly: And so, though he re∣quire reall couenants of some,* 1.332 in some cases, yet is he contented also with Mentall Couenants, as being able to gesse at the minde by some outward inclinations

and distempers, and so doth more cunningly and dangerously deceiue euen the professors of this Age, whom seeing they professe to beleeue in Christ, therefore will he not require an open couenant to beleeue in him: As contenting himselfe:

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

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

3 That they do not aswell further the Blesser,* 1.333 as the Bad Witch to pu∣nishment, &c.

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

SECTIO. VII.

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

BY that which hath beene said before concerning the limitation of the power of these Witches, it may

seeme to be concluded, that the Good Witch can onely help, and the Bad Witch onely can hurt.

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

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

To which wee answere.

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

Either they desire no further, or

else this limitation may serue for such end as heeretofore.

Yet heerein also doth Satans cun∣ning appeare notably, that if vpon such composition onely to hurt or helpe,* 1.334 he yet proue better then his bargaine, as to assist such to helpe who haue done hurt, &c, By this meanes, he binds his seruants more obsequiously vnto him; and yet deceiues them more grossely.

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

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

And seeing Satan in all these Co∣uenants

with the Witch,* 1.335 is no Free Agent, but the Lords Executioner to run and stay at his pleasure: As the Lord therefore hath speciall ends in the disposing of this Couenant to hurt or helpe; so may he not haue speciall purpose in this, exceeding therein, that the same that hurteth may also helpe, and the same that helpeth may also hurt?

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

Doth Hee wisely and gloriously make manifest,* 1.336 that Satan is but his Vassall, that all Couenants betweene the Witch and him, for onely hurting and helping, are subordinate to his power, alterable at his pleasure, that though Satan agree with the one Witch to helpe, and with the other

onely to hurt, yet shall the hurting Witch also helpe, and the helping Witch hurt, that it may appeare also that these Couenants are but Iugling Trickes betweene Satan and the Witch, to draw fooles to the stockes, and so on eyther side to beguile more fearefully: That seeing the Blesser pretendeth to helpe: as she doth heereby draw more Proselites after her, for good, so shall she haue power to hurt them, both to keepe them the more in awe,* 1.337 and so to seeke vnto her more slauishly, and depend the more con∣stantly on her power; as also when their sinne is heereby ripened, to confound them more fearefully, and so to execute the wrath of God vp∣on them.

And the Badde Witch also, though the Couenant bee, That shee must onelie hurt, that so shee may exe∣cute her malice vppon the bodies of vnbeleeuers, and so send them to the Blesser for the further destru∣ction of their soules: yet to spare

this labour: and make the delusion more effectuall to deceiue, may not the GOD of Wisedome deuolue both these Faculties of hurting and helping to one person: May hee not heereby giue way to Sathan to ad∣uaunce himselfe fully in the hearts of the children of disobedience: as God of this world, to saue and destroy at his pleasure?

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

And hence it proceedeth, that the

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

And seeing wee are fallen into these euill daies,* 1.338 wherein iniquitie a∣boundeth, and ripeneth to the Haruest, 2. Tim. 3. 2, 3.

Doth not therefore the admirable Wisedome and Iustice of God heerein gloriously shine; that whereas vsual∣ly the Good Witch hath escaped and beene aduanced of man, and there∣fore puffed vp with pride, and so pro∣uoked to doe mischiefe; it now plea∣seth the Lord to giue her her desire, that she which helpeth may also hurt? thereby,

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

2 To nurse her heereby in despe∣rate securitie.

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

4 Exposing her to the Sword of the Magistrate,* 1.339 as hauing done such mis∣chiefes, and so confounding not one∣ly her owne confidence, but the re∣pose of the world in her, who e∣steemes her the onely Goddesse, seekes to her for helpe, &c. Shall not this lesson the vnbeleeuing Generation not to tamper with her, least though they regard not their soules, in seeking helpe from her, yet they may secure their liues and estates in not medling with her?

Oh that wee could obserue the waies of God heerein! May wee not hence learne wonderfull things? Shal not all Idolatry come to the blocke? Shall not Anti-christ that great Coniu∣rer, likewise be confounded?* 1.340 And shal not his open and desperate practises of

murthering Princes, and bringing de∣solation in the world, iustified and taught, now hasten him to his con∣fusion, who heretofore hath beene esteemed the common Papa, the father and giuer of life, and saluation to the sonnes of men?

SECT. VIII.

BY this which hath beene said,* 1.341 it appeareth now plainely:

That the Blesser or good Witch (as we terme her) is farre more dange∣rous then the Badde or hurting Witch:* 1.342 And,

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

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

3 She yeeldeth helpe for the satis∣fying

of the flesh, and so hardnesse in sinne procureth hope of longer life, ex∣cludeth Repentance, withdraweth from the loue of the Word, and lawfull meanes, nourisheth in ignorance, pro∣phanenesse, &c.

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

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

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

And therefore this serueth:

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

2 It is an Instruction to the Magi∣strate, to bend the edge of his sword against these most dangerous Instru∣ments: and to giue way vnto the Gospel, to cut them downe.

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

The end of the first Booke.

Notes

• * 1.1

  Generall reasons mouing to this Trea∣tise.
• * 1.2

  Iam. 2.
• * 1.3

  Act. 19. 3.
• * 1.4

  Ioh. 3. 9.
• * 1.5

  Angli quasi Angeli.
• * 1.6

  Iosh. 7. 9.
• * 1.7

  2. Thess. 2. 11.
• * 1.8

  Delusions of the time.
• * 1.9

  Note. Miracles.
• * 1.10

  Magi∣strates. R. Iacobus.
• * 1.11

  In Daemo∣nologia.
• * 1.12

  Ministers.
• * 1.13

  M^r. Perkins Gifford, North-brooke.
• * 1.14

  Note.
• * 1.15

  Lam. 3. 23.
• * 1.16

  In Che∣shire and Couentry.
• * 1.17

  Scot.
• * 1.18

  Eph. 2. 2. Tim. 2. 32.
• * 1.19

  Esay 28. 45
• * 1.20

  Heb. 11. 26
• a 1.21

  And e∣steeming hell as a Bug-beare and put∣ing the e∣uill day farre from them that they may approach to the seat of Iniqui∣tie.
• * 1.22

  Amos 6. 3.
• * 1.23

  Ps. 106. 25.
• * 1.24

  Note.
• * 1.25

  Psal. 10. 5.
• * 1.26

  Iob 21. 15.
• * 1.27

  Note.
• * 1.28

  Rom. 1 25 26.
• * 1.29

  Note.
• * 1.30

  Vse of c̄∣uiction.
• * 1.31

  Why Wit∣ches are kept poor.
• * 1.32

  Why Sa∣tan for forsa∣keth the Witch af∣ter that Authority hath sei∣zed on hir
• * 1.33

  Why the bad Witch cannot help what shee hath hurt.
• * 1.34

  Why though the Witch bee punished, yet the af∣fliction is not remo∣ued.
• * 1.35

  The Saints subiect to this cala∣mitie, and why.
• * 1.36

  Witches though they work by poyson, yet to bee punished for com∣pact with Satan.
• * 1.37

  Witches though they lie yet to bee conuicted.
• * 1.38

  Willing lie.
• * 1.39

  Why they lie.
• * 1.40

  Witches though they vse salues and prayers yet be conui∣cted of sor∣cerie.
• * 1.41

  Gen. 3.
• * 1.42

  Discon∣tent in the heart of man.
• * 1.43

  Curiosity
• * 1.44

  True Mi∣racles.
• * 1.45

  Prophets & Apostles how they wrought Miracles.
• * 1.46

  Christ Ie∣sus how he wrought Miracles.
• * 1.47

  Concer∣ning Illusi∣ons.
• * 1.48

  Reall Workes.
• * 1.49

  2. Thess. 2. 9.
• * 1.50

  Deut. 13. 1
• * 1.51

  Note.
• * 1.52

  How to preuent despaire.
• * 1.53

  Obiect.
• * 1.54

  Ans.
• * 1.55

  Note.
• * 1.56

  Markes of the secret couenant.
• * 1.57

  And blind charitie.
• * 1.58

  Note.
• * 1.59

  1. Tim. 4. 4.
• * 1.60

  Note,
• * 1.61

  Note.
• * 1.62

  Note.
• * 1.63

  Of the cōvening of Wiches into the Church.
• * 1.64

  In Daemo∣nology.
• * 1.65

  1 Appro∣bation of the coue∣nant.
• * 1.66

  2 Kissing of backe-parts.
• * 1.67

  3 Infor∣mation in the rules and myste∣ries of his Art.
• * 1.68

  4 Accounting for profite.
• * 1.69

  5 Renoun∣cing Bap∣tisme.
• * 1.70

  6 Sacrifi∣cing of their bloud.
• * 1.71

  7 Carnall and fami∣liar con∣uersing with them.
• * 1.72

  Satans po∣licies herein 1 in re∣spect of Witches.
• * 1.73

  Vses here∣in to the Saints.
• * 1.74

  1 Propha∣nesse re∣proued.
• * 1.75

  2 Super∣stition cō∣demned.
• * 1.76

  3 Priuate praying in publique exercises taxed.
• * 1.77

  Customa∣ry and for∣mall wor∣ship repro∣ued.
• * 1.78

  2 Instructi∣on to wall in great feare in GODS house.
• * 1.79

  2 To serch & subdue the heart to worship God in spirit▪
• * 1.80

  3 Publike worship to be tried by the heart.
• * 1.81

  To recant vs from the loue of the world.
• * 1.82

  1 Repro∣ueth pom∣pous & car¦nall deck∣ing of god his house.
• * 1.83

  2 Here reproued carnall & merchant∣like teach∣ing.
• * 1.84

  2. Per. 2. 2.
• * 1.85

  Ezech 13.
• * 1.86

  Note.
• * 1.87

  Faithfull teaching iustified.
• * 1.88

  Mat. 11. 28
• * 1.89

  Gal. 3. 24.
• * 1.90

  Desperate estate af secure ones.
• * 1.91

  Instructiō to professe Christ pub¦likely.
• * 1.92

  1. Pet. 3. 15
• * 1.93

  Damned crue ta∣xed.
• * 1.94

  State-chri¦stians con∣demned.
• * 1.95

  As rather seruing the diuell then God.
• * 1.96

  Note.
• * 1.97

  Authority aboue and cōtrary to the word, reproued.
• * 1.98

  Absolute subiection to man cō¦demned.
• * 1.99

  Diuers Idolatries of the world re¦proued.
• * 1.100

  As the ho∣mage to Sathan.
• * 1.101

  Iac. 3. 34.
• * 1.102

  Hypocrits condēned
• * 1.103

  2. Pet 2 20
• * 1.104

  Gala. 6 12
• * 1.105

  Matth. 23.
• * 1.106

  Eccle. 10 1
• * 1.107

  Luk 11. 20
• * 1.108

  2. Pet. 2. 22
• * 1.109

  Iude 12.
• * 1.110

  Mat. 23. 15
• * 1.111

  Rom, 12, 1
• * 1.112

  Mat. 11. 29
• * 1.113

  〈…〉〈…〉
• * 1.114

  2. Cor 3. 12
• * 1.115

  Phil. 2. 13
• * 1.116

  Phil. 3.
• * 1.117

  Phil. 4. 6.
• * 1.118

  1. Pet. 5. 7.
• * 1.119

  1. Pet. 7. 18
• * 1.120

  Phil. 3. 13.
• * 1.121

  2. Cor. 5. 10
• * 1.122

  2. Cor. 5. 17.
• * 1.123

  Iam. 2. 11.
• * 1.124

  Psal. 119.
• * 1.125

  Heb. 13. 18
• * 1.126

  Rom. 13. 14.
• * 1.127

  Lue. 18. 25
• * 1.128

  2. Cor, 13. 5
• * 1.129

  Rom. 8.
• * 1.130

  2. Cor. 13. 5.
• * 1.131

  Triall of sinceritie.
• * 1.132

  Mat. 4. 5. 6
• * 1.133

  Vse of the ceremony of accoun¦ting with his Prose∣lites,
• * 1.134

  1 Sathan herein bla¦sphemou∣sly imitats God, vsur∣peth the offices of Christ.
• * 1.135

  How the Witches are decei∣ued here∣by.
• * 1.136

  Note.
• * 1.137

  Conuictiō of idle mi∣nisters hereby.
• * 1.138

  Esay 56. 12
• * 1.139

  Note.
• * 1.140

  Iud. 16. 24
• * 1.141

  Stumbling blocke to the sepa∣ration.
• * 1.142

  Stumbling blocke to the Fami∣list and Anabap∣tist.
• * 1.143

  Policie in renoun∣cing the outward seale.
• * 1.144

  1 In cau∣sing the ig∣norant to rest there∣in.
• * 1.145

  To build saluation vpon visi∣ble means.
• * 1.146

  Vse of the sacrifice of bloud.
• * 1.147

  To the Witch.
• * 1.148

  Vse to the world of condem∣nation.
• * 1.149

  2 Of de∣ceit; 1 He∣retickes.
• * 1.150

  Papists herein de∣ceiued.
• * 1.151

  Practise of Papists.
• * 1.152

  Vse of kis∣sing Sa∣tans back-parts.
• * 1.153

  The glorie of Popish Religion it shame.
• * 1.154

  Of Incu∣bi & suc∣cumbi.
• * 1.155

  How Sa∣tan may haue car∣nall copu∣lation with Witches, and of the effects thereof.
• * 1.156

  The Witch how decei∣ued here∣by.
• * 1.157

  How o∣thers are deceiued.
• * 1.158

  God rob∣bed of the glorie of his iustice.
• * 1.159

  Occasions of repen∣ting of the bargaine.
• * 1.160

  How Sa∣than dea∣leth here∣in.
• * 1.161

  1 making glorious proffers.
• * 1.162

  2 Vsing strange terrours.
• * 1.163

  Feareful Appariti∣ons.
• * 1.164

  Note.
• * 1.165

  Two kinds of Witch-craft.
• * 1.166

  How Satā knoweth things to come, and how farre.
• * 1.167

  By aquain¦tance with the Scrip∣tures.
• * 1.168

  By skill in Nature.
• * 1.169

  By his pre¦sence in most pla∣ces.
• * 1.170

  By his po∣wer in put¦ting euill purposes into the minde.
• * 1.171

  By his nimblnes & agilitie.
• * 1.172

  By diuine reuelation
• * 1.173

  M. Perkins
• * 1.174

  How God knoweth things to come, and how Satan
• * 1.175

  Actes 17.
• * 1.176

  2. Thess. 2. 11. 12
• * 1.177

  Note.
• * 1.178

  Diuinatiō by slight of Birds condēned.
• * 1.179

  Diuinatiō by entrals of beasts wicked.
• * 1.180

  Mat. 16. 2. 3.
• * 1.181

  Predictiōs by what creatures vnlawfull.
• * 1.182

  Diuinatiō by Starres vnlawfull Reason.
• * 1.183

  Esay 47. 13 14.
• * 1.184

  Dan. 2. 2.
• * 1.185

  Obiect. 1.
• * 1.186

  Answ.
• * 1.187

  Reasons Why.
• * 1.188

  Obiect. 2.
• * 1.189

  Answ.
• * 1.190

  Note.
• * 1.191

  Astrono∣my how far lawfull
• * 1.192

  Grounds vncertain.
• * 1.193

  Reason.
• * 1.194

  Note.
• * 1.195

  Obiect. 3.
• * 1.196

  Answ.
• * 1.197

  Vse to Stu∣dents.
• * 1.198

  To all Christians
• * 1.199

  To Physi∣sitians and Chirurge∣ons: no Zo∣diack nor Signes.
• * 1.200

  Letting of bloud by obseruati∣on of the Signe con∣demned.
• * 1.201

  Obserua∣tion of daies and times con∣demned.
• * 1.202

  Obserua∣tion of dreames, how law∣full and vnlawfull.
• * 1.203

  How to discerne betweene Diuine & Diabolical Dreames.
• * 1.204

  3 kind of dreames.
• * 1.205

  1 Diuine.
• * 1.206

  2 Natural.
• * 1.207

  1 From Comple∣xion.
• * 1.208

  From con¦dition of sinne.
• * 1.209

  Diaboli∣call.
• * 1.210

  How the Sybilles spake of Christ.
• * 1.211

  Diffrence betweene Diuine & Diaboli∣call pro∣phecies of Christ.
• * 1.212

  Note.
• * 1.213

  Act. 13.
• * 1.214

  No diuine dreames now to be expected.
• * 1.215

  2. Tim. 3. 17.
• * 1.216

  Examina∣tion of di∣uination by Lots.
• * 1.217

  Ciuill Lots law∣full.
• * 1.218

  Sporting Lots vn∣lawfull.
• * 1.219

  Diuining Lots vn∣lawfull.
• * 1.220

  Of Satans deceit by answering in the shape of a dead man 1. Sam. 28.
• * 1.221

  That the apparition vnto Saul was Dia∣bolicall, & not reall Samuel.
• * 1.222

  Reu. 14. 12.
• * 1.223

  Answ. to obiections
• * 1.224

  Confuta∣tion of walking spirits.
• * 1.225

  Note whē Miracles vsed.
• * 1.226

  Obiect.
• * 1.227

  Answ.
• * 1.228

  Of Satans fore tel∣ling with∣out means By posses∣sion.
• * 1.229

  Obsession
• * 1.230

  Vses hereof.
• * 1.231

  Differēce betweene diabolicall Trances & the gift of Pro∣phecie.
• * 1.232

  Of enchāt¦ment, and it vnlaw∣fulnesse, I proued by the ef∣fects.
• * 1.233

  Note.
• * 1.234

  2 By the word.
• * 1.235

  Nu. 23. 13.
• * 1.236

  3 By the nature of a Charme.
• * 1.237

  A charme, what.
• * 1.238

  Words of charmes, either ob∣scure & barbarous
• * 1.239

  Obiect.
• * 1.240

  Answ.
• * 1.241

  Or blas∣phemous knowne charmes.
• * 1.242

  Imagina∣tion reie∣cted.
• * 1.243

  Infectious lookes dis∣claimed.
• * 1.244

  Obiection of Iacobs sheepe an∣swered.
• * 1.245

  2 Obiecti∣on of the Basiliske and Wolfe answered.
• * 1.246

  Obiect. 3. Answ.
• * 1.247

  Obiect. 4. Of the parties.
• * 1.248

  Of Scrip∣ture char.
• * 1.249

  Word how effectual.
• * 1.250

  Hebr. 4. 2
• * 1.251

  Note.
• * 1.252

  Word co∣monly made a charme.
• * 1.253

  Chara∣cters, Ima∣ges, &c. cō∣demned. Rome.
• * 1.254

  Scratching
• * 1.255

  Vse, to de∣cline these meanes.
• * 1.256

  Obiect.
• * 1.257

  Answ.
• * 1.258

  That we relie vpon Paysicke: therefore why not on these charmes?
• * 1.259

  Note.
• * 1.260

  Of sorce∣rie by lug∣ling, it properties.
• * 1.261

  Eye how deluded.
• * 1.262

  Gal. 3. 12
• * 1.263

  That Iuggling is sorcery.
• * 1.264

  That iuggling is not by opticke skill.
• * 1.265

  Egyptian Enchan∣ters onely deluded the eye.
• * 1.266

  Heere are excluded, 1 Luna∣tickes.
• * 1.267

  2 Demoni∣ackes. Two sorts of them. Actes 16.
• * 1.268

  3 Super∣stitious persons.
• * 1.269

  Note.
• * 1.270

  How Satan baitesmen and wo∣men di∣uersly to this Trade.
• * 1.271

  Note.
• * 1.272

  Note Sa∣tans Poli∣cie in sui∣ting varie∣ty of times with seue∣rall baites.
• * 1.273

  Oracles ceased.
• * 1.274

  2. Cor. 11.
• * 1.275

  Galat. 3.
• * 1.276

  2. Cor. 10. 11.
• * 1.277

  Galat. 5.
• * 1.278

  Reul. 2. 23.
• * 1.279

  1. Cor. 15.
• * 1.280

  1. Tim. 4. 2
• * 1.281

  1. Tim. 4.
• * 1.282

  Reuel. 2.
• * 1.283

  Reu. 12. 13
• * 1.284

  Reu. 12. 14
• * 1.285

  Coloss. 2.
• * 1.286

  2. Thess. 2.
• * 1.287

  Reuel. 8. 7
• * 1.288

  Verse 8.
• * 1.289

  2. Th. 2. 10
• * 1.290

  Philip. 2.
• * 1.291

  Iames 2.
• * 1.292

  Note the ground of Idolatrie.
• * 1.293

  Note.
• * 1.294

  Bellarm.
• * 1.295

  Ose. 7.
• * 1.296

  Plutarch.
• * 1.297

  2. Thess. 2. 11. 12.
• * 1.298

  1. Reg. 22.
• * 1.299

  Luke 11.
• * 1.300

  Scot. & alij
• * 1.301

  Vse.
• * 1.302

  Of the pla¦ces where Witches haunt,
• * 1.303

  In what places wit∣ches most abound, and how.
• * 1.304

  Policie of Satanin li∣miting of his power to Bad Witches.
• * 1.305

  To good Witches or Blessers.
• * 1.306

  Gods wis∣dome in this diuer∣sitie.
• * 1.307

  In confoū∣ding the vnbelee∣uing world
• * 1.308

  repētance excluded,
• * 1.309

  In condē∣ning the Witches.
• * 1.310

  Witches for the most part women.
• * 1.311

  Of the bad Witch.
• * 1.312

  Why Bad Witches vse cur∣sing.
• * 1.313

  Sathans Policie to deceiue others.
• * 1.314

  what good witches are with their po∣wer.
• * 1.315

  Sathans policie heerein.
• * 1.316

  Of the po∣wer of bles∣sers, in hea¦ling and restoring stollen goods, whether it be of God.
• * 1.317

  Proued by the Time.
• * 1.318

  Secondly, Matter of reuelation
• * 1.319

  Reuelatiō of what.
• * 1.320

  Thirdly, Maner of reuelation
• * 1.321

  Fourthly, by the end of this re∣uelation.
• * 1.322

  Fiftly, not warranted by the word.
• * 1.323

  Note.
• * 1.324

  Note this.
• * 1.325

  6 By the strāge tor∣ments vp∣on them.
• * 1.326

  Note.
• * 1.327

  Note.
• * 1.328

  Of the co∣uenant of the Bles∣ser, name∣ly, that she must bee credited.
• * 1.329

  Note.
• * 1.330

  Note.
• * 1.331

  Psal. 50.
• * 1.332

  Note the policie of Satan in times of knowledg.
• * 1.333

  Note.
• * 1.334

  Note Sa∣thans cun∣ning.
• * 1.335

  Note the ouer-ru∣ling power of God.
• * 1.336

  Note this.
• * 1.337

  Note.
• * 1.338

  2. Tim. 3. 2. 3.
• * 1.339

  Note.
• * 1.340

  Note.
• * 1.341

  Vse 1.
• * 1.342

  The good Witch most dāgerous.