high mysterie of carnall wisedome chalenging Preheminence ouer the word of God 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 sonne of perdition Is not this an apparant euidence of it subiection to Satan And if wee shall scanne the mystery of that sublimated policie that nowadayes he is not a wise man who is not a seruant vnto men submitting himselfe to be new moulded fashioned according to the lust of his Patron This blasphemously chaleÌ„ging him as his proper creature the creature reioicing as in his soueraigne creator conforming heart and hand simply to his deuotions May we not see Satan here aduaÌ„ced as god of this world in the children of disobedience May wee not conclude that such absolute subiection as is giuen vnto man is wholy taken from God and giuen to the Diuell And what may wee deeme of the common Idolatrie of all sorts One makes the wedge of golde his hope An other makes his mistris the soueraigne of his heart this makes his belly his god the other sacrifices to his net c. Are not all these in effect sacrificers vnto the Diuell Is not subiection and homage performed vnto him euen in them all What shall we thinke of the generall and ordinarie seruice of God in these dayes the most feare him with their Lippes but their hearts are far from him the best vsually serue him but by halfes they cannot be Saints God must beare with theÌ„ in some sin they must liue therefore they must strain a litle they are but flesh and blood they do what they can God must be mercifull to them in this c. Do they not in all these shew themselues seruants to him whom yet they obey euen the prince of darkenes the great deceiuer of their soules Is not Satan the lord of their harts while they serue God but with their lips doth he not hereby hold their hearts faster bound vnto him in that hee giueth way to their bodily seruice nay will he not haue their tongues also at his deuotion at a pinch to câ—rse the same God whom they seeme to blesse or to slaunder their brethren and condemne theÌ„ of hypocrisie because they labor to serue God in spirit truth And is not Sathans cunning the more dangerous in that he is content to hold the wicked but by one string Is not their state more daÌ„gerous that while they seem to haue escaped the pollutions of the world to make a faire shew in the flesh as if they were good Christians glorious sepulchres yet eyther inwardly they are full of rotten bones or else one dead flie will be sufficient to corrupt all the ointment of the Apothecarie easily may Satan recouer his full possession againe euen by reason of that one traitor which they shall nourish in their bosomes Shall he not reenter with seuen worse spirits 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 euen two-fold more the child of perdition then euer he was before O that wee were wise to discerne our selues whose we are and whom we serue how long shall we halt betweene two opinions If God be Lord deseruing all seruice at our hands inabling vs by his spirit to offer vp our bodies and soules as a reasonable 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 sinne 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 toserue God according to the flesh either by halfes for a seasoÌ„ 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 hatred against God in destroying the Creature and in the Creature that which most resembleth God And therefore he not onely aimeth at the Diuine soule but by all meanes laboreth the generall confusion of mankinde that so if it were possible he might robbe God of his glory in sauing any you see how hee spared not our very Sauiour himselfe 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
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 1 And so by sympathy with the bodie the soule may be afflicted yea Sathan 2 may further afflict the soule by reason that it cannot brooke so well the bodily misery by working vpon the impatiencie thereof and so forcing it to murmuring yea to a kinde of despaire the rather because the children of God through ignorance or extremitie of paines may by themselues or others vse such vnlawfull meanes or though they vse Phisicke and some such subordinate lawfull helpes yet the principall is neglected Repentance for sinne and Prayer vnto God And seeing all things are alike to all men may not Sathan worke so vpon the minde as by such or the like disposition to bring it to many and such like raging fittes eyther tampering with the complexion as melancholie c. or furthering those passions of discontent and despaire by leading them heereto And the Prouidence of God in vsing Sathan as an instrument to inflict by Witch-craft these chast cements vpon his children is manifold As first to humble his children that they shall not escape this scourge as well as others so I remember the Lady Hales complained What could I haue no other affliction but this I could haue endured any so it had not beene by this c. 2 To comfort his seruants that seeing they shall in this greatest affliction haue a comfortable issue to conquer Satan therefore heerevpon they may build the certainety of their saluation As also 3 To instruct them that seeing Satan may haue power to take away life and yet not to hurt the soule finally therefore heere is the triall of their Faith though the Lord should kill them yet to trust in him heere the triall of their obedience to yeeld vp life into Gods hands heere also their Wisedome tried not to measure Gods fauour by outward things not to set by this life which Satan may preuaile against And hath not the Lord in this affliction of his Saints some further vse for the stumbling blocke of an vnbeleeuing Generation Yea surely and that many waies 1 Both to flatter them that their estate is good seeing the godly fare as bad as they do 2 And also to stagger them that their estate is euill seeing if Gods children are thus afflicted for al their knowledge and holinesse in this life what shall become of them that haue no knowledge hate holinesse c. 3 And heerein yet most dangerously to stumble them that seeing the knowledge and holinesse of the Saints cannot free them from the power of Satan therefore away with knowledge wel-fare ignorance what boots it to bee precise Let vs liue as wee list Nay seeing these meanes cannot preserue Why may we not seeke to other and so a gap is open to all vnlawfull meanes Especially if wee obserue Satans policie heerein who vsually being sent to afflict some holy one returnes as confounded he cannot doe it because they haue Faith thereby intending that none that haue Faith are subiect to his power and so puffing vp euen the best with securitie and thereby preparing them through vaine confidence to his malice So perswading the world that he can touch any that hath not faith and so still robbing God of his glorie as if the let were not in his free prouidence but in the goodnesse of man As if the Lord did not freely execute his prouidence but was bounded therein by somewhat in man And then he must be sent to
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 〈◊〉 all 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 aâ—… 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 difference between diuine and other dreames manifested p. 135. as also How Lots 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 mednes 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 occasions page 156. And so the vse thereof commended to the church of Christ Iesus cha 8. It yeeldeth further to declare another kinde of Witch-craft which consists in operation p. 157. And heere first of working Wonders by Charmes that it is vnlawfull Where are answered diuers Obiections seeming to iustifie them and so all sortes of Charmes condemned page 158. c. Either by Words sacred or prophane page 160. Or by making of Characters p. 167. Images Circles Vsing of Amulets Scratching of the Witch Exorcismes Pictures of Waxe c. Together with the vse thereof to the Church of God page 169. Secondly it is declared that strange things are done by Iugling and deceiuing of the senses page 171. Wherein first the Manner thereof is set downe page 172. 2. Reasons answered for the Lawfulnesse thereof page 173. 3. It is prooued that this is plaine Sorcerie and that the Sorcerers of Egypt were but plaine Iuglers page 174. And so 1 Application hereof made to the Church of Christ. Chap. 8. 109. Out of these Groundes thus soundly layd It is further considered Who is the Practiser of this Art Namely the Witch Where first a Witch is discribed and liuely painted out vnto vs in her seuerall Lineaments and true Proportion page 117. Secondly It is prooued that men as well as women are Practioners therein page 180. Thirdly And the Policie of Sathan discouered in bayting these diuers Sects with fit meanes to ensnare them with this dangerous hooke page 181 According both to the diuersitie of Times and Estates of the Church page 183. And also Sutable to the seuerall Conditions and qualities of Nature p. 184. And so it is further manifested that Antichrist hath especially entertayned and aduaunced this Diuellish Art as an especiall meanes to attaine and maintaine his visible Monarchie page 193 194. c. And here is also resolued what especiall Places Witches doe most haunt together With the Vse thereof page 199. 200. Chap. 9. It being apparant what a Witch is It is now further discouered how many kindes of Witches there are p. 203. And heere first of the Bad Witch page 206. 2. Of the meanes whereby she executes her mischiefe namely Cursing and so 3. Satans policies herein page 208. 209. Secondly Of the Good Witch First Of her Nature and Condition p. 211. 2 That her skill in helping is no speciall gift of God but attained by the assistance of the Deuill p. 213. 3 Of the meanes whereby shee binds to be helpfull Namely the beliefe of men and here page 218. Whether they can helpâ— any that doth not beleeue page 219. 220. Whether the Good Witch can hurt and the hurting Witch can help Where the admirable Wisedome and Iustice of God is declared page 224. And so it is approoued that the good Witch is farre more daungerous then the bad p. 232. And thereupon aduice giuen for her auoydance and apprehension especially and this in the 10. Chap. And thus endeth the first Book contayning the Truth Nature and Kinds of Witch-craft together with the proper subiect of this Art and so of her Entrance Confirmation and Practise therein as also the seuerall kinds and dangers of them The second Booke proceedeth to their Detection and Conuiction and to this ende FIrst setteth downe the Power and Efficacie of Witch-craft Whereby they execute their feates and seuerall mischiefes and so drawe themselues yet more palpably within the compasse of authoritie And heere first it is shewed wherein the power of Witches is restrayned page 230. And here it is enquired Whether the Witch haue power to afflict the childe of God and how farre with the vses thereof page 248. How in these kindes of afflictions the Elect differ from the wicked page 253. Secondly is declared wherein the Witches power is apparant And heere First of the
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 3 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 the rather because 2 He is ancient and full of experience and so hath encreased his knowledge and profited his practise which man by reason of his ignorance and forgetfulnesse want of opportunitie cannot possibly compasse And this 3 The rather because Satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the Lord did not restraine And withall 4 Is exceeding nimble and readie in exequution being able to conuey himselfe and other creatures in a trice euen from farre distaut places 1 And so by vertue of skill being able to apply Creature to creature and the efficient causes to the matter 2 And that speedily aboue the ordinary course of nature how can he but effect admirable things 3 Especially if we consider that the Lord permitting it is possible for Satan to conuey himselfe into the substance of the creature without any penetration of dimensions and being in the creature although it bee neuer so solide he can worke therein not onely according to the Principle of the nature thereof but as farre as the strength and abilitie of those principles will possibly reach and extend themselues By this it is manifest that Satan can worke wonders and these according to his seuerall Qualities are of two sorts 1 Illusions or Reall actions Satan deceiueth 1 The senses 2 The mind The Senses are deceiued when wee thinke that wee see heare feele and what indeed wee feele not How Satan doth this see heereafter in the Sect of Iugling Galatians 3. 1. 1. Sam. 25. The Mind is deceiued when a man thinkes that of himselfe which is not true as when men thinke they are Kings or Christ Elias c. Now Reall Workes are such as 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 but Lying Wonders in regard of the end for which they are wrought as to maintaine errour though not in respect of the worke it selfe Such were those Iob 1. So can Satan appeare in the shape of a man not deluding the sense but by assuming a true body and therein vtter a true voyce And yet he cannot Change one creature into another As a Witch into an Hare and Cat This is a meere delusion of the sense though the like was done by the mightie power of God Genesis 19. 26. Lots wife As for that of Nebuchadnezzar Dan. 4. It was no change of his substance but onely of his condition and qualities of his minde Verse 31. The Lord inflicting madnesse c. vpon him to punish his Pride And Thus may Satan worke wonders but yet with this limitation So farre forth as God in Iustice suffereth Implying thereby 1 That God suffereth this Trade to trie his children and to Punish the wicked 2. Thess. 2. 10. 11. 2 That Sathan can goe no further herein then the Lord permitteth though his malice be infinite yet his power is limited Exodus 7. 8. 1. Reg. 22. 23. And this the Lord doth 1 to confound Satan in the toppe of his Pride and restraint of his malice 2 to preserue his children from his power and crueltie 3 to humble the wicked that are his Prentices in this Art as if by their power and
infants of friends of enemies yea bathing themselues in the bloud of Princes They for the most part are prodigall 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 followers 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 familiaritie 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 qualitie 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 〈◊〉 owne in the shape of a child or with some dead childe taken vp and enliued to the purpose Which things are â—…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 withall her sorrow and yet ease of the trouble which is happily the desire of such monsters that so they may be free to the satisfying of his and their owne insatiable lusts This I say howsoeuer it may bee granted yet I cannot see but all this may bee done as well as others of as great consequence euen by delusion and imagination And yet both to one end euen to deceiue the Witch and Others Touching the Witch she is hereby deceiued many waies As 1 She is fed with shadowes in steed of substance with cold and dead delights in steed of reall contentment of the flesh 2 She is put to a great deale of paine and torment in the bearing and birth and in the issue either some Monster or Abortiue is brought forth to encrease her sorrow and procure Horror and Despaire 3 This disapointment of her lust enrageth and encreaseth the fire and so prouoketh to further mischiefe for the satisfying thereof 4 So is she faster bound vnto Satan for the satisfying of her lusts and for the gratifying of her Maister still put vppon new mischiefes that so at length she may make vp her measure Thus is the Witch deceiued by this familiaritie with Satan And â—…th not this also proue a snare vnto others Yea surely This conuersing of Satan with the Witch 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 That because by this familiaritie with Satâ—â— some such monsters are eft-sooneâ— brought forth therefore all such effects are restrained to this cause either some Witches brat is foisted in c. or else caused by Witch-craft c. Thus is the Lord robbed of the power of his iustice when his immediate hand is ascribed vnto Satan CHAP. VII Of Diuers other meanes whereby Satan confirmes his Proselites in their couenant with him BEsides these former Ceremonies and familiaritie mentioned before Satan hath other meanes also as occasion serues and their dispositions sutable to keepe his Nouices from reuolting and starting from him For there is no question but notwithstanding all this former making sure yet some occasion will be offered to startle these Witches and so to procure some remorse for the bargaine 1 Eyther some outward affliction or their owne present case beeing likely miserable suffring much want c. may breed discontent and so Repentance of the bargaine 2 Or else the Lord may awaken the conscience by the power of the word and so confound this desperate match or Sathan himselfe may of purpose faile his pretended mischiefe leauing her for a season or not doing according to her commaund therby to prepare her by this qualme to eternall vengeance Wherein lest shee should now grow altogether melancholie and so submit her selfe indeed to the true meanes to vndoe her bargaine Obserue I pray you how Sathan bestirreth himselfe First in this case he will not stick to delude her with
such like means Satan raigned as the vnknowne God These were the Flight of Birds 2 The Intrailes of beasts 3 The obseruation of the Stars and those celestiall bodies Esay 44. 4 Dreames Dan. 4. 5 Lottes Hest. 3. Of all which we may thus conclude That seeing 1 these were not ordained constantly to fore-tell things to come 2 neyther haue any naturall propertie inherent in them yeelding such knowledge or any likelihoode thereto neither indeed was it necessarie that men should be acquainted with what is afterward otherwise then may concerne their Saluation seeing the word is sufficient for this therefore it followeth necessarily 1 That these are but Satans cloaks to conceale his immediate and dangerous Couenants with men 2 That by these Satan withdraws men from embracing of the word 3 That for the contempâ— of the word the Lord in iustice giues vp to be deceiued by these so farre forth as not only to rest in these predictions and so by the vncertaintie thereof to bee confounded thereby but as if so be the reason of this vncertainety and fayling in the successe of these predictions proceeded rather from want of our obsequiousnes and diligence in attending these predictions then of anie reall improbability and absurdity in them hereby Satan maketh way for his further aduancing in our hearts aboue all that is called God by procuring vs to a more base subiection and bondage to the Lawe of the Creatures toyling vs with a more painefull studie and inquisition into the bookes of the Creatures And so prouoking vs to a worship of the Creature by confidence therein aboue the Creator blessed for euermore And so in the Creature to worshippe the Diuell especially And that 1 By obeying his councell in leading vs to know what concernes vs not 2 By vsing his meanes for the compassing of this knowledge 3 And by resting still in the meanes though yet they doe deceiue vs. 4 Embracing his intelligence clouded vnder the vaile of naturall causes 6 Referring the successe of things not to the prouidence of God but to the power of sataÌ„ 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 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. 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 coÌ„iecturing hereby because neither by vertue of Creatures nor by any speciall ordinance of God afterward haue these Inwards of the Creatures any such power coÌ„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 accruing to the Phisition Mariner Husbandman And this according to that order God hath set in nature from the beginning but this is only probable as to guesse of faire or foule wether Which though they allow some predictions by these Creatures yet are they no warrant for others that are not ordained of God thereto And therefore whereas it is ordinarie to diuine of future things by some such like as by finding a peece of iron signifying good lucke but if siluer be found then it is euill to haue a Hare crosse the way to haue the salt fall towards him c. these hauing no such vertue from Nature and diuine ordinatioÌ„ 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 〈◊〉 to the Magician doe confirme thâ— 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 froÌ„ the necessary influence of the heaueÌ„ly bodies but from the cunning of that infernall spirit who supplieth by his knowledge what is vncertain in that Art Infâ—…ating 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 giueÌ„ vp to Satan in a iust punishment of this his presumption to be lessoned by him in such further Euents and yet most fearfully to be deceiued by him to as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge For not to deny that which the eujdence of things doth auouch in this case True it is that the Sunne and the Moone were created for signes
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. Reu el. 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 pla ces where Witches haunt In what places witcheâ— most abound and how Policie of Satanin limiting of his power to Bad Witches To good Witchâ—sor Blessers Gods wisdome in this diuersitie In confonÌ„ ding the vnbeleeuing world RepeÌ„tance excluded 〈◊〉 In condeÌ„ ning 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 hea ling and restoring stollen goods whether it be of God Proued by the Time Secondly Matter of reuelation ReuelatioÌ„ 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 straÌ„ge 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 Vsâ— 1. The good Witch most daÌ„gerous Of the power of witches The power of wiches restrained 1 By the Lord. In regard of the Elect In respect of the wic ked 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 RefutatioÌ„ of that coÌ„ceit that the soule returnes to the dead body 3 restraint by compo sition 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 coÌ„cerning their persons Speedy motion Inuisible Note What the Witch can dotowards others Note Iob. 1. Note Note Possession Of naturall medicines Sathans policie heerein Of praiers Note Note Note Note Saanspolicy heerein Note Note Note this Vses 1. Satans Triumph 2. Gods glorie Gods wisedom herein Satan the Authour of discouerie Note By vsing the Blesser 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 here in Authoritie of the magistrate In Demonologia Iew. That Sorcery may bee preuented Preseruatiues for persons How to re nounce nature How to be in Christ. Note Iude 8. Gala. 6. 10 Witches will not indurethi 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 Iewes answered Mat. 12. 27 Acts 19. 13 Obiection from the Promise answered 3 Obiection from experience answered 2. Thess. 2. 9. Colloss 2. â—3 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 re signe 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
dangerous Instruments and to giue way vnto the Gospel to cut them downe 3 It is a Caueat to the people to take heede of these snares to seeke after knowledge and submit to holie meanes that so the Lord may haue mercy on their soules that being within his protection they may bee better secured concerning their bodies The end of the first Booke THE MYSTERIE OF WITCH-CRAFT The second Booke Describing 1 The Power and Effects thereof 2 The Detection of Witches with the meanes thereto 3 The remedies against Witchcraft 4 The Punishment of Witches with the nature and lawfulnes thereof AT LONDON Printed by Nicholas Okes. 1617. THE MYSTERIE OF WITC H-CRAFT The second Booke CHAP. I. Of the Power of Witches what they are able to doe and of Satans cunning sleights and stratagems herein THe maine thing whereby Sathan fetcheth ouer these monsters and holdes them in his obeisance is that great power which he deuolueth vnto thē Whereby being able in shew to do what they list they are so transported with Pride and wholy blinded therewith that either they are hereby secured in their estates seeing they can do such Feates or else carelesse altogether thereof for the intending and prosecuting of wonderfull things It shall not therefore be amisse in the next place hauing proued 1 That there are Witches 2 How they attayne to this high mysterie and 3 What seuerall kindes there are of them To adde now somewhat concerning this their extraordinary power That so we may be rightly informed how farre they are able to preuaile and withal may discerne how notably they are abused by Satan making them beleeue that their power is farre greater then indeed it is To this purpose consider we these two things First wherein this power of Witches is restrained and Secondly wherein it is enlarged and particularly aduaunceth it selfe Concerning the first SECTIO I. That the Witches Power is lesse then it seemeth as appeareth FIrst because she is restrained by the Lord that shee can not hurt when she would As not the children of God alwayes whom she maliceth Neyther these so farre as she would as not at all to hurt their soules finally No not vsually to take away life Nor vpon each occasion as shee is prouoked The Lord restraining her in loue vnto his Children and for the glorie of his great name Defending his Seruants by the attendance of his holie Angells Psalme 91. That the euill one shall not doe them any violence Neither wicked men so farre as she would and intendeth As not all at all times whom she maliceth The Lord in his Iustice brideling her 1 for the further confusion of the Witch 2 for the aduancement of his patience to the wicked 3 for the fatting of them vp heereby to the day of slaughter and to harden them in their Atheisme that there are no Witches no Diuels no Hell no Heauen but what is in this life Neyther to take life from those whom shee afflicteth at all times that so they may still enioy greater Patience and thereby eyther bee brought to repentance by the distemper of the chasticement or be made inexcusable And this so is disposed 1 Both for the encrease of her malice and so ripening of her sinne being disappoynted and restrained it raging more within the more it is outwardly curbed and so fretting against God when she cannot haue her will of men yea raging and many times tearing her selfe when she is brideled from hurting others 2 As also for the confusion of her skill and conceited kingdome as being now enthralled and iustly brideled that so horrour of conscience hereby increasing she may haue her 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 cruell 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