as a reasonahle seruice vnto him what more reasonable then to giue him his owne that hath bought it so dearely If his yoake be easie to those that will take it vp and his commaundements not grieuous to those that will endeuour the performance thereof If hee bee contented to accept according to that which wee haue not requiring what he giue vs not If he vouchsafe the Will insteed of the Deed If hee that giues Will will giue the Deed also that wee may serue him in Truth though wee cannot bee perfect That the sense of our imperfection may still send vs vnto the Fountaine Christ Iesus that so from him wee may still draw forth waters to eternall life being daily found in him not hauing our owne righteousnesse that so through him wee may daily make our requests Manifest at the throne of Grace That we may bee carefull in nothing nor fearefull of any thing Casting our care vpon God because hee careth for vs and committing our selues in well-doing into the hands of our faithfull Creator still forgetting that which is behind that wee may hasten to that which is before for the price of our high calling in Iesus Who may not trie himselfe hereby whether he be in the faith or not Who will not daily striue and endeuour to make himselfe thus manifest vnto God and to his owne conscience If hee that is in Christ must bee a new creature 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 If wee must haue respect vnto all Gods commandements desirous in all things to please our blessed God Not caring for the flesh to satisfie the lusts thereof 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 That the bodie is dead to same but the Spirit is life for righteousnesse sake Are we any better for all our formall righteousnesse then very Reprobates the very slaues of Satan to whom yet wee do obey to whom we there performe most acceptable seruice when wee doe thinke it sufficient to serue God according to the flesh either by halfes for a seasō c. Let this serue for our Triall heerein and let vs giue our hearts to obserue heere further matter Doe wee thinke that Sathan in tampering thus with Witches entendeth onely eyther their owne bane or else by them to hurt onely the bodies of others No surely as his principall end is by all meanes to dishonour God and discouer his malice and rage against the Almightie so doth hee expresse his 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 laboreth the generall confusion of mankinde that so if it were possible he might robbe God of his glory in sauing any you see how hee spared not our very Sauiour himselfe the head of his Church and will he not attempt if it may be the destruction of all the members And doth he not prosecute this his designe in the other Ceremonies whereby he obligeth these miserable wretches yet faster vnto him For what else doth that other practise of his ayme at in taking account of his vassals and informing them in the mysteries of his damnahle trade rewarding them accordingly as their paynes hath beene and enabling them hereby to commit further mischiefe As hereby he blasphemously imitates the Offices of that great Iudge and mightie Sauiour instructing them as a Prophet in their seuerall dueties censuring them as a Supreame Iudge and soueraigne according to their exploits As their high priest enioying the sacrifice of their blood as a pledge and bond of their allegeance and satisfaction for their failings So doth he hereby also more desperately insnare their soules As 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 as if it were by vertue of them not by anie Couenant with him that such effects followed 3 And binding them hereby surely to him by his familiar carefull dealing with them in furnishing them with all meanes to become maisters of their desires 4 Puffing them vp with conceit of extraordinary skill in Natures secrets so with a vain 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 ensnared thereby But may not this his policie extend it selfe also vnto others Yea surely 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 fatting themselues with the fleece leauing the flocke to be deuoured of the wolfe 2 Satan is alwaies resident vpon his charge to keepe the same in his clawes These leaue the Flocke and attend the Courts of Princes or their Hounds and Hawlkes or worse as for the Flock it may sink or swimme Better farre to bee such ones Dogges or Horses then to haue their soules committed vnto them 3 Satan he will take account how his Schollers do profite he will see that the non proficient shall bee sneaped and the painefull encouraged These by their euill example corrupt the Flocke discourage those that are forward and zealous encouraging those that liue at ease in Syon and will eate any flye as peaceable men quiet neighbours wise and discrete subiects c. 4 Satan will not cease to informe his Proselites further in the Mysteries of their Trade that so they may bee more skilfull and profitable in his seruice These complaine that the people haue too much knowledge they labour rather to keepe them in ignorance and to darken the light by their prophane handling thereof that so they may plucke out the spirituall eyes of their people and so to leade them about with them like blind Sampson to sport with their follies and gaine by their infirmities Thus shall Satans vigilancie condemne the slecpinesse and carelessenesse of carnall Pastors But this is not all that may bee gathered out of this Ceremony 1 May not this bee a stumbling blocke to the Separation to renounce our Assemblies when Witches yea the deuill and all can Lord it therein 2 May not this be an occasion to despise the holy Ordinances of God the Word Baptisme c. seeing they are thus prophaned by these cursed miscreants and so in seeking to runne
skill and conceited kingdome as being now enthralled and iustly brideled that so horrour of conscience hereby increasing she may haue her condēnation sealed vp and hereby be prouoked to renue her couenant with Satan to obtain a greter measure of power to make him more seruiceable to hir 3 And the Lord hath an especiall aime heerein for the more orderly and comely gouernement of the world which is thus graciously preserued and aduaunced whereas if Witches might haue their wills to hurt whom and how far they list neither good Magistrate nor Minister should stand none should be mightier then they to controule them none holier to confound thē their rage enuy couetousnesse would make confusion desolation euery where and so the prouidence of God would be hardned and the workes of his gouernment hindered and disgraced in the world SECTIO II. Her Power is lesse then it seemeth 1 Because Satan doth many things by diuine dispēsatiō imediatly which yet notwithstanding he fathereth on the Witch and seemeth to doe at her sending which yet he doth by his skill in Naturall Temperatures of the bodies of Creatures and their diseased estates And so being able to guesse at the times when they will come to their Crisis and are like to speed then speeds he to the witch prouoks her to malice the parties so offers to be sent to execute that malice which falling out at the time when the Witch sendeth shee thereupon conceiues that shee is the Authour of the hurt Shee confesseth it a often on the gallowes whereas all this is but Sathans immediate worke and yet she iustly punished for dealing with Sathan who thus deceiues 1 To hasten her to iudgement 2 To satisfie the rage of the world against her thereby either to make them guiltie of shedding innocent bloud and so to increase their sinne 3 To obtaine his prey of her soule more speedily 4 And so to seeke a new maister or dame to increase his kingdome 5 But his especiall policie herein is by fathering it on the Witch to make worke for the good Witch Now they must runne to her help must be had and what more ready then the cunning woman especially seeing she doth it with so little cost and doth it with so good prayers at the least procures ease which Nature is satisfied with though it is bought at a deare rate euen with horrible and blasphemous abuses of Gods name cursed confidence in Satan c. 6 And seeing we are many times conceited suspitious of our neighbors ready to iudge vncharitably rashly of them doth not Sathan further the conceit by deluding the Witch as to thinke that Sathan did such things at her sending which also Sathan in his policy must haue published to confirme vs in our vncharitable and crucell conceit and so thereby prouoke vs further to shed innocent bloud Secondly Sathan doth also many things by deluding her senses making her to beleeue that which is not and so deceiueth her in the conceit of her power As that shee is transformed into a Cat and Hare and so can enter into places the doores being fast which is contrary to a naturall bodie c. For though Peter came out of prison and the doores all locked yet was this done First by the mightie power of God Secondly nothing was done but what might stand with the condition of a naturall body The doores by the power of God were opened and so gaue place to the bodie The bodie was not contracted and exininated to pierce the same neyther could the qualitie of the bodie endure the paine neyther the quantitie be dispoyled of it dimensions As for that Dreame of the spirites transporting the bodie lying dead in the bed and returning to it againe afterward This being contrary to the diuine decree That the soule being separated from the bodie should returne to it againe till the Resurrection it must needes be a delusion and forgerie of Sathan Thirdly the Witches power is restrained by Composition and Couenant with the Diuell as the Good Witch must onely helpe and the Bad Witch she must onely hurt the one must be accounted the binding Witch that other the vnbinding The Policie of Sathan heerein hath beene partly discouered before As also the iustice of God in confounding this couenant and enlarging this power is layd downe hereafter Fourthly the power at least of the good Witch is restrained to the faith of the party whom she intends to help Either hee must beleeue shee can help him or else he shall receiue no good from her Of the reason and vse heereof elsewhere Fiftly the power of all Witches is restrained by the authoritie of the Magistrate For though if a priuate person detain them they may either hurt or escape yet if once the magistrate hath arrested them Satans power ceaseth in being not now able to hinder and defraud the Iustice of the Almightie And lastly it is also restrained to the good of the Church To this end examine we SECTIO III. Whether seeing Sathan hath power from God to afflict mā that he doth the rather more hurt by the means of witches NO question seeing wee are apt to distrust God and depend vpon those and to forsake Gods word therefore it is iust with God to giue vs vp to be deceiued by them so that it is not for the Witches sake but for the wickednes of man that Satans power is enlarged both for the Witches further condemnation whose sinne is hereby increased And also for the punishment of mans horrible and strange sinnes by those strange and fearefull plagues especially to condemne the infidelitie of men in fearing or seeking to these Onely herein obserue the policie of Sathan who though hee haue power from God yet he will not execute it but as sent from the Witch or at least seeming so that so he may both diuert the mind of man from God and so nourish him in ignorance and Atheisme as fearing and respecting the Witch more then God As also that hee may carrie the mind from home from the consideration of our owne vilenes and wickednesse to looke abroad to the Witch to obserue her malice and so to encrease our rage against her and thereby encrease our sinne and yeeld her more power ouer vs and thereby still to send the minde from God and his true meanes of helpe to the cunning woman c. SECTIO IIII. Whether Witches may haue power ouer Gods children NO doubt they may haue it so farre as to afflict the body because these outward crosses are common to all Eccles. 9. 1. And we are subiect to Infidelitie and so to Sathans power Yea wee are ignorant who are Witches and so many times are chastized for our foolish charity in relieuing them 3 Yea wee may rashly condemne and censure them and therefore bee liable to the hand of Almighty God by them I And
destruction and not to edification no better then a doctrine of licentiousnesse or sedition and despaire which eftoones was in esteeme as Angels foode sweeter then honey pretious aboue rubies most orient gems Which seeing it hath beene also the portion of this truth concerning witchcraft is it any maruell if what man opposeth and seeketh to suppresse the Lord himselfe hath powerfully maintaind and iustified as prouing vnto it gainesayers a sauour of death that haue refused to embrace the same as a sauour of life vnto life Surely when I discerne the efficacy of delusion preuailing in these dayes euen vpon such that haue tested of the good word of God and beene pertakens of the enlightning spirit and so haue had some kenning of the power of the life to come and yet are so falue away from conscience yea from science it selfe that they are very strangers from the life of God through their affected ignorance and being willingly ignorant of what they haue formerly beene conuinced of are growne to bee starke-mockers of all powers yet all forme of Religion and so in this their Atheisme sing a Requiem to their soules fearing no other hell then to be mooued in their slippery state and dreaming of no other heauen then to build their foundation in the sands Mee thinkes I see the foolish worldling on the pinnacle of his confidence and so in his greatest security lying open to confusion And do I not see the Iustice of God working wonderfully herein in besotting the foole in his owne wisedome Euen giuing him vp to rest vpon such broken reedes for the securing of his Babel which are the onely meanes to confound the same And hath not the God of the world by diuine permission a speciall stroke in this delusion not only to proue a lying spirit in the mouth of our false Prophets bidding to go THE Particular Contents This Treatise is digested into three Bookes In the Former whereof is contained FIrst the Occasion and scope of this Discourse in Sect. 1. pag. 1. Aud therein prooued that this Doctrine of Witch-craft is necessarie to be prosecuted and ohserued in these dayes Sect. 2. pag. 16. Chap. 1. Secondly it is proued that there haue beene are and shall be Witches to the worlds end both by sound Testimonie 1. from the Word p. 25. 2. from Antiquitie p. 26. 3. from pregnant reasons p. 27. and so snch Obiections answred as seeme to contradict this Truth page 35. Chap. 2. Thtrdly it is declared what Witch-craft properly is where both the Nature Causes and Effectes are briefely opened and applied page 47. Wherein is set downe both that Satan 1. Can worke wonders p. 52. as also 2. The difference betweene true Miracles and Satans wonderfull workes p. 54. 3. And so the diuers kinds of these wonders are discoursed page 55. 4. Together with the intent how farre and in what Cases Satan can effect them page 55 56. Chap. 3. Fourthly is layde open the policie of Satan in drawing and vniting ignorant and vnstable soules to this Art Where first the Occasions are discouered page 57. 2. Hereupon the manner of Satans working and enueighling to this Trade page 58. 3. And of his seuerall Impostures and treacheries therein against the poore soule p. 61. 4. And so of the entring his Nouices into this Schoole With the Vse thereof page 62. 5. It is further manifested by what meanes Satan now confirmeth and detaineth his Proselites in this mystery where 1. Of the Couenant which passeth betweene the Witch and Satan to this end And here first prooued that there is such a couenant p. 65. 2. Of the nature and bruticall bond of the couenant is set downe 3. The diuers kindes of the Couenants are discryed and so the policie of Satan therein further opened p. 68. 4. The ground of the Couenant is searched and therein Sathans policie also detected p. 69. 70. With the Vses thereof p. 72. 5. The Partes of this couenant distinguished 1. What Satan bindes himselfe to doe for the Witch p. 78. 2. Wherein the Witch is bound to the Diuell p. 86. And the seuerall sleights of Satan in each coniectured p. 87. Chap. 5. Sixtly is declared what Ceremonies Sathan doth accompanie this Couenant withall the better to detaine and hold his vassals to the performance thereof Whereof the secret Marke of the Witch p. 88. 2. Of conuenting them into the Church page 90. and there First To renounce their Baptisme p. 91. 2. To offer vp their blood in sacrifice to the Diuell 3. Of kissing Satans backe parts 4. Of carnall societie by Satan with Witches Together with the speciall sleights of Satan therein p. 92. and the Vse thereof page 94. Chap. 6. Seuenthly diuers other meanes are layd downe whereby Satan confirmes his Proselites as Cap. 7. page 124. Diuers kinds of Witch-craft are opened both 1. That which consists in Diuination wherein first is shawed p. 128. That Satan can foretell in some measure things to come p. 129. 2. How farre he may proceed therein page 131. Wherrin is layd downe the difference betweene Diuine and Satanicall predictions page 132. 3. The diuers meanes are discouered whereby Satan foretells things to come as by true Creatures As 1. Flight of Birds page 136. 2. The Intrals of Beasts ibid. 3. The Obseruation of the Starres and heauenly bodies condemned p. 137. with answere to Obiections to Astrologie page 138. 4. Dreames 5. Lots Wherein is set downe the right vse of these things Namely How the Doctrine of the Starres is to be vsed What Dreames are to bee heeded page 144. and so the differeuce between diuine and other dreames manifested p. 135. as also How Lets are to be vsed and heerein the peruerse abuse of these things discouered and reiected p. 149. Secondly it is declared how Satan deceiues and foretels things to come by forged meanes as answering in the shape of a Dead body p. 151. 2. Where it is prooued particularly That the Resemblance appearing to Saul was not true Samuel but Satan in his likenes p. 152. Thirdly it is prooued that Satan also vseth to foretell things to come without meanes and that either by Reall possessing of the soules bodyes of men p. 155. Or else by Obsession and inspiring them with his euill counsels Where particularly is declared the differences betweene Satanicall Reuelations Exthusiasmes And Those true and Heauenly Reuelations wherewith the true Prophets of God were furnished to declare the will of the Lord in extraordinarie times and oceasions page 156. And so the vse thereof commended to the church of Christ Iesus cha 8. It yeeldeth further to declare another kinde of Witch-craft which consists in operation p. 157. And heere first of working Wonders by Charmes that it is vnlawfull Where are answered diuers Obiections seeming to iustifie them and so all sortes of Charmes condemned page 158. c. Either by Words sacred or prophane page 160. Or by making of Characters p. 167. Images Circles Vsing of Amulets Scratching
as confessing that to bee done by them which is done by Satan immediately telling of many things that are vntrue yet doth this the rather argue that they are led by Satan that hee doth many things by their appointment For seeing Satan is a Lyer from the beginning therefore doth hee both teach them to lie 1 That those which yet will depend on them may bee more inexcusable 2 That hee may also by this meanes make a Trade of lying And hee doth also giue them ocsion to lie vnwittingly in confessing that to be done by them which Satan did of himselfe that so hee may hasten them to their deserued condemnation causing their own tongues iustly to fall vpon them both in punishing their will though they did no hurt in this particular and meeting with former hidden wickednesse by this supposed arrogated crime But heere it is replyed that these poore women vse Salues and good prayers to the accomplishment of their cures and therefore neither is it likely that Satan would conioyne with such holy meanes and indeed it is needlesse if these will doe it to admit of Satans assistance thereto To which wee answere that neither are such medicines as are applyed vsually fit for all such cures because commonly they giue but one Salue for all diseases Or if they were why may not Satan vse these to cloke and colour his presence As for prayers neither are they auaileable in regard of the person being vsually prophane popish or ignorant neither indeed allowable to such ends but where other lawfull remedies may not bee had And may not Satan hide heereby his assistance more dangerously May hee not deceiue vnstable soules more desperately Thus it is apparant that there are Witches both by testimonies from the Word and by sound reasons conuincing the same And so Such obiections are answered as seeme to oppugne this sacred truth Now let vs consider further what Witch-craft is CHAP. III. 1 What Witch-craft is 2 Of the causes 3 And effects thereof 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 children framing these Rules to draw them from the seruice of God to the seruice of the Deuill And conueying these Rules vnto the Witches his chiefe Schollers that they might more easily and familiarly teach the wicked then if Satan himselfe should personally appeare vnto them And therefore it followeth that it is a wicked Art as proceeding from so fearefull a Teacher and tending to so wicked ends As 1 To worke wonders whereby it is proued to bee a Wicked Art as proceeding from that roote of Bitternesse euen a Desire to bee like vnto God to the compassing whereof what more colourable then to work wonders Thus did Satan preuaile with our first Parents and thus hee workes vpon their gracelesse posteritie as being incouraged daily herein by our naturall corruption And that especially discouering it selfe 1 By selfe loue and high conceipt of our owne deseruing which being not answered but rather crossed herein that he that hath most is neuer cōtēted he that hath lesse enuies him that hath more heerevpon Satan laies the foundation of this Art in the heart of man as heereby being perswaded that hee shall worke wonders both to relieue his pouertie and aduance his credit as exceeding all in this though hee come short in other things and hereby compassing the height of his desire Thus did many Popes aduance themselues as Syluester 2. Benedict 8. and Hildebrand This selfe conceit staies not here but as outwardly it affects to bee as a God among men by honour and promotions so doth it also inwardly affect and desire some such meanes whereby it may raigne in the consciences of men And to this end knowing men to affect nouelties doth it therefore in Curiositie search after knowledge and hidden Mysteries which being not supplyed by nature and ordinary meanes are therfore not vnwillingly sought by this forbidden skill And that the rather because hereby being enabled to confirme such new-found knowledge with strange wonderful euents by this meanes doth more strongly bind the conscience detaine in obedience Although all is done by no other meanes but 2 The assistance of the deuill wherby it is further distinguished from all other Arts which produce their effects by vertue of their owne ground not any outward helpe As also especially seuering heereby the wonders that are wrought by this Art those True Miracles that are wrought by Diuine Power These are such as are wrought by the power of God simply either aboue or contrary to nature as Exod. 14. 21. Exod. 6. 7. 8. those miracles done before Pharaoh by Moses and Iosh. 10. 13. The causing of the Sunne to stand in the firmament The preseruation of the Three Children in the fierie furnace Dan. 3. 20. Daniel in the Lyons Den Dan 6. 23. Math. 14. Ioh. 9. these haue God truely to bee their Authour As being the onely Creator of Nature 1 And therefore to God alone belongs to restraine or extend the power thereof 2 Especially seeing this is a kind of creation whereby that is to bee made which was not before Ps. 136. 4. And therefore if the Prophets and Apostles haue done any such wonders It hath beene 1 Not by their owne power or in their owne name but by the Name and power of God 2 Hauing an especiall and extraordinarie calling thereunto Act. 3. 12. Nay though the Son of God in his Man-hood did many miracles 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 miracles It followeth that whatsoeuer are wrought by men are deceitfull and counterfait And being wonders and strange effects are therefore effected by the subtiltie of Satan as being able to doe strange things aboue the ordinarie course of nature though not simply contrarie thereto which ordinarily the wit of man cannot possibly produce And that 1 Because he being a spirit is of extraordinarie knowledge and capacitie to search into the secrets of nature and there to frame strange and wonderfull things And that
from God or rather from the deuill abusing these things euen to runne to him with the Anabaptist and Familist for Reuelations and Enthusiasmes If now wee shall take a further view of that other ceremonie in causing his Proselite to compasse the Font and there to Renounce her Baptisme as heerein he entends to harden her heart the more by this blasphemous disclaiming of the Seale of her saluation and so to bind her more firme vnto him so hath he also diuers Fetches heerein to deceiue others As First to cause Ignorant and vnstable soules to rest in the necessitie of the outward Seale As 1 To feare damnation if they want it which gaue occasion to that blasphemous and sacrilegious intrusion of Midwiues to the performance cie of that ceremonie in a case of necessitie 2 To presume of certainty of saluation vpon the hauing of the Seale as if outward Baptisme made a Christian and nothing else and so to open a gappe to all profanenesse 3 And so by building saluation vpon the outward Elements and meanes thereby to imply an vncertainety and fayling thereof vpon the want of outward meanes As if vpon extremitie wee should bee enforced to deny our profession therefore we should bee depriued of our saluation if by persecution wee should bee driuen from the outward meanes as the Word Sacraments therefore also our hope of safety were gone And hence 4 Erecting an Anti-christian visibilities as if no Church where no publicke libertie of the Meanes That onely the True Church where the Forme of Religion is kept a foote howsoeuer the power thereof bee therein denyed Thus doth Satan deceiue by this Ceremonie of Renouncing Baptisme And doth he not also notoriously beguile vnstable soules by that other ceremonie In causing his Proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a Sacrament of her loyalty and entire deuotion vnto him Yea surely he may pretend hereby Thankefulnesse in the Witch that thinkes nothing too deere for him He may intend hereby the prophaning of the bloud of Christ as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his Kingdome He may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne He may heereby prepare her by this continuall issue of bloud causing paine and waste of the bodie to hasten her owne destruction by accusing of her selfe c. But his intent is also to condemne the world That will not affoord a good word for Christ not endure a fillip for him much lesse insist vnto bloud in so good a cause As also to scorne and condemn the Manhood of the world that consists onely in this to shedde their bloud in reuenge of their owne quarrels or for the defence of their friends A Witch will do as much to please the deuill A Witch will not spare her bloud in her Mr. quarrell And so to deceine the world As first Heretickes that if they iustifie it with their bloud the cause is good so say the Papists so boasted the Ancient Heretickes Secondly seeing these Witches are adored as Gods in the hearts of godlesse people therefore if they spare not their owne bloud may they not be prodigall of the bloud of others This is one ground of all that cruel murthering of infants of friends of enemies yea bathing themselues in the bloud of Princes They for the most part are prodig all of their owne bloud yea they offer it vp willingly vnto Satan to preuaile by this meanes in their wicked purposes and must they not gratifie him with continuall shedding of bloud must they not satisfie their owne bloud by powring out the bloud of the greatest that so thereby they may make way for Generall conuulsions and massacres of all sorts Thirdly nay who will not seeke to imitate these ghostly Fathers nay indeed who can choose but follow them either they will cosen and disapoint their followrs and so through discontent and despaire will driue them to Butcher themselues or else by partaking with them in their deuilish plots they will draw them within the compasse of Authoritie that so their bloud may recompense their offenses If now for euery drop of bloud which the Witch shall shed she may gaine so many soules to the deuill or take away life from so many others Is not her bloud deerely bought Looke to this you that seeke to these Proctors for the deuill you that betray the glory of your God in seeking helpe of Sathan behold the Lord will giue you vp and remember that which followeth You shall haue the honour to kisse the deuils back-parts and so hath the Witch The baser and vnseemelier the homage is the more it binds Reason being turned vpside downe cannot iudge otherwise thereof The more vnseemly the more it binds as agreeable to flesh that delights in filthinesse it is iust with God to giue vp to such slauish basenesse because his seruice being most pure and holy is reiected Looke vpon Poperie the nurse of Witch-craft 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 in conuersing with and carnall knowledge of her body whether this be performed really or by some collusion it matters not I dare not simply deny but that Satan may haue this dealing with her as being able to assume a dead bodie that is not yet corrupted and so by his spirituall qualities so farre to enliue the same as that though not by any seed therein because it appeares that it purgeth out together with other humours immediately vpon the dissolution yet by some other seed stollen from a liuing body to which I rather agree because it is confessed that such seed is vsually very cold he may pearce the body of the Witch And further also so affect the same as through the diuine iustice to procure some monstrons birth either through mixture with the seed of the woman or else which I rather incline vnto he may by his skill through Wind or other pestilent humours so affect the body of the Witch as that it shall swell and encrease as in a True Generation yea at the time of the birth shall bee subiect to paine and such trauell as is vsuall to women in such case and then in the time of the breaking open of the wombe may foist in some Infant stollen else where or delude the eyes of the beholders with some Impe of his owne in the shape
things by some such like as by finding a peece of iron signifying good lucke but if siluer be found then it is euill to haue a Hare crosse the way to haue the salt fall towards him c. these hauing no such vertue from Nature and diuine ordinatiō it must needs follow that they are diabolical or at least superstitious no way warrantable Concerning diuination by Stars the matter seemes more difficult For although the word seemeth to condemne the same Deut. 18. 10. 11. according to the iudgement of the best Diuines who though they differ about the Notation of the word yet they agree all in this that diuination by Stars is directly forbidden 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 because the Starres are causes of many things heere below and therefore it may seeme lawful to conclude and coniecture from such causes And surely if they were particular causes of these lower things I see not but wee might coniecture some what in particular from them If these Starres had power to communicate the knowledge thereof in particular vnto vs Or if it were needfull that wee should know such particular euents Or there were no other meanes to communicate what is necessarie vnto vs But Seeing 1. the Starres are onely generall causes of things in the world and that not certaine and infallible but variable and subordinate to the will of the Creator who can for his Churches good alter their particular effects 2. Seeing they are no ordinance of God to reueale such things vnto vs as hauing no vertue from their generall influence to dispose and determine of particulars 3. Seeing it is is not needfull wee should know of such particulars any otherwise then the Word doth supply And if this bee sufficient what neede wee other It must needs follow that these predictions are vnlawfull 4. As reiected of the Lord and therefore proceeding from the deuill 5. As presuming to fore-tell particular euents of things which onely belong vnto the all-seeing and most wise God 2 If it be alleaged that What is fore-told by Astrologie vsually fals out true and therefore why may we not be informed hence We answer 1. That though it fell out true yet were we not to enquire from hence seeing the Word forbiddeth the vse of such meanes 2 That things fal out true in particular proceeds not frō the necessary influence of the heauēly bodies but from the cunning of that infernall spirit who supplieth by his knowledge what is vncertain in that Art Insinuating himselfe into the minde of the Stargazer 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 inspirations vnder the cloake of that otherwise lawfull knowledge For not to deny that which the euidence of things doth auouch in this case True it is that the Sunne and the Moone were created for signes Genesis 1. 14. and so so farre as they are ordained for signes namely to distinguish Times and Seasons as Sommer Winter Spring c. Alterations of weathers in generall they are to be obserued of vs but that hence we may gather any demonstration for the knowledge of particulars to fall out in the world seeing their grounds are vncertain and the meere fictions of mans braine exalting himselfe heerein in his Pride and Curiositie aboue all that is called God It must needes follow that this is but a cloake of Sathans forgerie and not any Art allowable from the Lord. That thé grounds are vncertaine and most deceitfull is apparent 1 First Because the Rules of this Art haue no Foundation in Experience Seeing both the position of the heauens and the course of the Starres is mutable and therefore can be no Rule of certayne and immutable grounds such as the Principles of Art must be 2 And secondly there can be no certaine Rules giuen of those things which are not knowne Now who knoweth the particular estate of all the Starres or if he know them is there any yet able to discerne the particular vertues of them seeing there influences in the Aire and vpon the earth are confused and vncertaine 3 But the speciall Reason of the vnlawfulnesse of this Art is because it requireth confidence in the same nay in the Author therof They must beleeue he can resolue them otherwise if he come doubting of his abilitie or in way of tempting him he cannot helpe him Now in common vnderstanding if the Diuiner bring the thing to passe here must needs be more then Art For he that is Maister of a lawfull Art can worke by his Rules whether a man beleeue he can or no And therefore it necessarily followeth that this Art is Diabolicall as requiring that seruice which is due onely to God and so thereby entending the bondage of the soule as is apparant by the Rules and Confessions of the Chaldeans themselues If here it shall be questioned how Moses and Daniel can then be said to haue skill in all the wisedome of Egyptians and Chaldeans Act. 7. 22. Dan. 1. 17 The Answere is plaine either they might haue skill so far as was lawfull or though they vnderstood the mysterie of these deuillish Arts yet it was not to practise but rather to condemne the same and so to dehort from the studie thereof Well let this lesson Students that they be not bewitched with the glory skil which this Art pretendeth Let it aduice vs not to run to Figerflingers to recouer things lost Let it admonish vs that it is deuillish to obserue the Signe for letting of bloud whose ground is meere superstitious and diabolicall seeing the ground is a meere Figment namely that there is a Zodiacke and twelue Signes therein being a deuice of Poetrie and vaine Philosophie nature yeelding no such Ramme or Bull. c. as they foolishly imagine And the Deuice confounds it selfe as is plaine by the absurd relation and proportion betweene the Rule and the thing ruled as that the Moone should rule in the cold and moist parts when shee is in hot and dry Signes whereas rather when it is in hot Signes it should rule the hot parts and so contrarie So that now the Learned Physition hath disclaimed this Bug-beare and therefore if it preuaile it rather proceeds from our strong imagination and Gods diuine Iustice in punishing our infidelitie then from any power in that Poeticall Fiction 4 Let this also reforme in vs That
ministers hereby Esay 56. 12 Note Iud. 16. 24 Stumbling blocke to the separation Stumbling blocke to the Familist and Anabaptist Policie in renouncing the outward seale 1 In causing the ignorant to rest therein To build saluation vpon visible means Vse of the sacrifice of bloud To the Witch Vse to the world of condemnation 2 Of deceit 1 Heretickes Papists herein deceiued Practise of Papists Vse of kissing Satans back-parts The glorie of Popish Religion it shame Of Incubi succumbi How Satan may haue carnall copulation with Witches and of the effects thereof The Witch how deceiued hereby How others are deceiued God robbed of the glorie of his iustice Occasions of repenting of the bargaine How Sathan dealeth herein 1 making glorious proffers 2 Vsing strange terrours Feareful Apparitions Note Two kinds of Witch-craft How Satā knoweth things to come and how farre By aquaintance with the Scriptures By skill in Nature By his presence in most places By his power in putting euill purposes into the minde By his nimblnes agilitie By diuine reuelation M. Perkins How God knoweth things to come and how Satan Actes 17. 2. Thess. 2. 11. 12 Note Diuinatiō by slight of Birds condēned Diuinatiō by entrals of beasts wicked Mat. 16. 2. 3. Predictiōs by what creatures vnlawfull Diuinatiō by Starres vnlawfull Reason Esay 47. 13 14. Dan. 2. 2. Obiect 1. Answ. Reasons Why. Obiect 2. Answ. Note Astronomy how far lawfull Grounds vncertain Reason Note Obiect 3. Answ. Vse to Students To all Christians To Physisitians and Chirurgeons no Zodiack nor Signes Letting of bloud by obseruation of the Signe condemned Obseruation of daies and times condemned Obseruation of dreames how lawfull and vnlawfull How to discerne betweene Diuine Diabolical Dreames 3 kind of dreames 1 Diuine 2 Natural 1 From Complexion From condition of sinne Diabolicall How the Sybilles spake of Christ. Diffrence betweene Diuine Diabolicall prophecies of Christ. Note Act. 13. No diuine dreames now to be expected 2. Tim. 3. 17. Examination of diuination by Lots Ciuill Lots lawfull Sporting Lots vnlawfull Diuining Lots vnlawfull Of Satans deceit by answering in the shape of a dead man 1. Sam. 28. That the apparition vnto Saul was Diabolicall not reall Samuel Reu. 14. 12. Answ. to obiections Confutation of walking spirits Note whē Miracles vsed Obiect Answ. Of Satans fore telling without means By possession Obsession Vses hereof Differēce betweene diabolicall Trances the gift of Prophecie Of enchātment and it vnlawfulnesse I proued by the effects Note 2 By the word Nu. 23. 13. 3 By the nature of a Charme A charme what Words of charmes either obscure barbarous Obiect Answ. Or blasphemous knowne charmes Imagination reiected Infectious lookes disclaimed Obiection of Iacobs sheepe answered 2 Obiection of the Basiliske and Wolfe answered Obiect 3. Answ. Obiect 4. Of the parties Of Scripture char Word how effectual Hebr. 4. 2 Note Word comonly made a charme Characters Images c. cōdemned Rome Scratching Vse to decline these meanes Obiect Answ. That we relie vpon Paysicke therefore why not on these charmes Note Of sorcerie by lugling it properties Eye how deluded Gal. 3. 12 That Iuggling is sorcery That iuggling is not by opticke skill Egyptian Enchanters onely deluded the eye Heere are excluded 1 Lunatickes 2 Demoniackes Two sorts of them Actes 16. 3 Superstitious persons Note How Satan baitesmen and women diuersly to this Trade Note Note Satans Policie in suiting variety of times with seuerall baites Oracles ceased 2. Cor. 11. Galat. 3. 2. Cor. 10. 11. Galat. 5. Reul 2. 23. 1. Cor. 15. 1. Tim. 4. 2 1. Tim. 4. Reuel 2. Reu. 12. 13 Reu. 12. 14 Coloss. 2. 2. Thess. 2. Reuel 8. 7 Verse 8. 2. Th. 2. 10 Philip. 2. Iames 2. Note the ground of Idolatrie Note Bellarm. Ose. 7. Plutarch 2. Thess. 2. 11. 12. 1. Reg. 22. Luke 11. Scot. alij Vse Of the places where Witches haunt In what places witches most abound and how Policie of Satanin limiting of his power to Bad Witches To good Witches or Blessers Gods wisdome in this diuersitie In confoūding the vnbeleeuing world repētance excluded In condēning the Witches Witches for the most part women Of the bad Witch Why Bad Witches vse cursing Sathans Policie to deceiue others what good witches are with their power Sathans policie heerein Of the power of blessers in healing and restoring stollen goods whether it be of God Proued by the Time Secondly Matter of reuelation Reuelatiō of what Thirdly Maner of reuelation Fourthly by the end of this reuelation Fiftly not warranted by the word Note Note this 6 By the strāge torments vpon them Note Note Of the couenant of the Blesser namely that she must bee credited Note Note Psal. 50. Note the policie of Satan in times of knowledg Note Note Sathans cunning Note the ouer-ruling power of God Note this Note 2. Tim. 3. 2. 3. Note Note Vse 1. The good Witch most dāgerous Of the power of witches The power of wiches restrained 1 By the Lord. In regard of the Elect In respect of the wicked Sathan doth many things without the witch Note Gifford by his skil Note Note Deluding the Witches senses How Peter came out of the prison the doors being shut Refutatiō of that cōceit that the soule returnes to the dead body 3 restraint by composition 4 restraint by the faith of the Patients Fiftly restraint by the magistrat First quere Note Sathans policie heerein Second quere Gods chidren may be afflicted by witches In bodie In soule Eccl. 9. 1. 2 Why gods children may be chastized by witches Iob. 13. 15. Actes 20. The wicked heereby stumbled Note Note Note Satans policie in the affliction of the Saints Diffrence betweene the godly the wicked in their afflictions Math. 25. Psal. 6. 1. 1 Difference in the cause Note 2 Difference in the measure 3 Difference in the issue Wherein the witches power is enlarged Actions cōcerning their persons Speedy motion Inuisible Note What the Witch can do towards others Note Iob. 1. Note Note Possession Of naturall medicines Sathans policie heerein Of praiers Note Note Note Note Satans policy heerein Note Note Note this Vses 1. Satans Triumph 2. Gods glorie Gods wisedom herein Satan the Authour of discouerie Note By vsing the Blesset to discouerie Os. 6. 1. Of lawfull meanes of detection and first of presumption Note Proofes hereunto Note Note Satans policie herein Gods ouer-ruling hand herein Authoritie of the magistrate In Demonologia Iew. That Sorcery may bee preuented Preseruatiues for persons How to renounce nature How to be in Christ. Note Iude 8. Gala. 6. 10 Witches will not indure this vsually Be liable to his malice First by an holie dedication Apostolike power herein Refuted 2 Reason 3 Reason Marke 16. 1. Obiection from the lewes answered Mat. 12. 27 Acts 19. 13 Obiection from the Promise answered 3 Obiection from experience answered 2. Thess. 2. 9. Colloss 2. 23. 1. Tim. 4 2. 2 Proued false by the means imployed in them Note An Obiection answered Note The error of Papists Reliques of Saints reiected 2. Reg. 13. 21. Act. 19. 21. Act. 5. 15. Signe of the Crosse disclaimed herein Other Remedies reiected as Holy Water Graines c. Exorcisme refuted Quaere Concerning the releeuing of witches Esay 58. Tull. Ne noceant Note Prooued Note Mans Law reformed herein Anno 1. Iacobi First the Atheist Zach. 13. 3 4. Math. 23. 2. Tim. 2. 23 24. 2. Thes. 2. Gal. 6. 6. 1. Cor. 1. Heb. 3. 13. Heb. 10. 14. Rom. 5. 2. Rom. 12. Phil. 4. 7. Matt. 6. 33. Psal. 127 1. How to resigne vp our selues into the hands of God 1. Cor. 6. Iohn 17. * * As his Maiesties Daemonologie Mr. Perkins Mr. Gifford and others * * In the first Part of the Christians dayly Sacrifice