Witches power Doth not this exalt her in the place of God prouoke the people to feare and loue her c 2 And seeing the hurt appeareth onely by his cunning to be done to the bodie doth not this nourish the people in this Atheisme that either their soules are in no danger all is well with them or they neede not trouble themselues thereabout seeing the diuel doth not trouble them nay doth not this nourish this conceit in their mindes that they haue no soules or else that they are mortall they end with this life and therefore vse all meanes for the maintenance hereof and then care is taken sufficiently 3 Doth not this conuince the Atheist that dreames of Generall Grace All shall be saued seeing by this Doctrine and Practise of Witch-craft It is now apparant That not onely naturally we are the bondstaâ—es of Satan but that many purposely yeelde vp themselues to his cursed will renounce their saluation to become his slaues binde themselues to eternall damnation and so are made oft-times fearefull spectacles of the Diuine vengeance being carried away by the diuell and haled violently to destruction 4 Doth not this iustly confound that common delusion That there is no hell but to be in debt in prison c. Doth not this conuince such as liue in that profane and fearefull manner as if there were no God to Iudge them no diuell to torment them Do not their desperate courses plainely discouer to whom they doe belong Are they not of their father the Diuell because his workes they doe are they not running headlong to Hell by their desperate impenitencie doth their damnation sleepe that so turne the grace of God into wantonnesse Hath not the god of this world blinded them that they cannot obey the truth Are they not appoynted to perdition that thâ—s crucifie the Lord of 〈◊〉 Is there any more sacrifice left for sinne for such but euen violent 〈◊〉 to consume the aduersaries Heâ—… cha 10. 26. 27. Iude verse 4. Iohn chap. 8. 44. SECTIO VIII It is a plaine conuiction of the contempt of the Word FOr as the Lord when Pharaoh would not beleeue his seruant Moses did therefore giue him vp to be deluded by his Sorcerers and Enchanters who dooing such wonders in shew as Moses did in trueth did thereby harden Pharaohs heart and so ripened his sinne and iniquity euen so it is iust with God because we despise his Word and contemne his true Prophets therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of Sathan make shew of in the world that they might bee effectuall to encrease transgressions against the Lord and so to ripen them to the day of vengeance Thus did the Lord giue vp Saul for his disobedience and contempt of the Word to seeke vnto Witchcraft 1. Sam. 28. Whereby hee ripened his sinne and drew on speedy vengeance vpon himselfe and Gods People for his sake 2. Sam. 29. Thus was Ahaziah left to seeke helpe of the god of Ekron that so he might receiue of the Lord the Sentence of his destruction 〈◊〉 Reg. 2. SECTIO III. Of Reproofe IT reprooueth the Idolatrie and false worship of the Times conuincing the falshoode and abomination of Poperâ—â— and iustifying the truth and vertue of the Gospel of Iesus Christ. As that first where superstitâ—… raignes and is not yet weeded out there wee see Witch-craft to be magnified and so to abound as in the Orcades among the Heathen But where the Gospel hath got foâ—ting there all vncleane spirites depart grosse Witch-craft is banished Authoritie preuaileth to the rooting out thereof the Word preuaileth to heale our infidelitie and so secure vs from their dangerous snares And yet which is to be lamented wee see the Good Witch still to get ground euen because she helpes and satisfies the flesh doth not this argue plainely what God we worship principally euen our pleasure our riches our health Is not the Good Witch respected because she supplies these And is not our belly then our god the wedge of golde our hope Doe wee not for our owne sakes respect the Blesser Is it not a plaine worship yea Idolatrie which we commit with her SECTIO IIII. It condemneth the grosse profanenesse and disobedience of the Ages present 1 IN that the Infernall spirites are more obseruant and diligent for the hurt of the soule then we are for the saluation thereof they are compassing continually omitting no base offices to serue their Mistresse turnes 2 The aboundance of Witches the horrible sottishnesse and wilfulnesse of the people which runne to these Blessers that are giuen vp by God the Lord to forsake the true meanes of their saluation and fly 〈◊〉 〈◊〉 helpes doth not this plainely argâ—e the general disobedience of the people and therefore because they 〈◊〉 ceiue not the loue of the truth therefore God hath left them to these strong delusions to beleeue lies as in the second epistle of Saint Paul to the Thessalonians in the second chapter and eleuen verse Surely as the Lord gaue vp Saul to a spirite of Errour to bee tormented and mis-guyded thereby because hee forsooke the euerliuing Lord and disobeyed his Prophets So is it iust with Almightie GOD to giue vp the people to be besotted with this iudgement euen because they haue detayned the trueth of God in vnrighteousnesse and reproached the same by their profane and most abhominable conuersation SECTIO V. Reproofe of Hypocrisie IT reprooueth the Hypocrisie and fearefull Dissâ—…ulation that raignes euen among professors And that first as Sathan pretends subiection to the Coniurer and Sorcerer when indeede his purpose is to bee Maisten of all Euen so the Hypocrite howsoeuer he pretend subiection to the Lord yet his purpose is to serue his owne lusts to aduaunce himselfe aboue all that is called God to bring men into bondage to smite them 〈◊〉 the face 〈◊〉 Cor. 11. 2. Thess. 〈◊〉 12. 2 As Satan pretends many things to be done by the Witch which indeede are done by himselfe that he may bring the Witch into danger abuse others by her and conceale his wickednesse more cunningly euen so doth the Hypocrite father much vpon God which is but the deuice of his owne braine And doth not this plainely conuince the hypocrisie of the Tâ—â—es that whereas the Good Witch is farre more dangerous then the Bad yet because the Blesser helpes and serues turne to maintayne life c. therefore shee must escape whereas the Bad Witch because she is hurtfull therefore she must bee punished Doth not this argue that not for conscience sake but for our owne respects Iustice is executed Sathans power is oppugned And doth not Sathan when hee pretends to doe most good then doe most hurt surely so doth the hypocrite vnder colour of long prayers denoure widowes houses Euen as the Blesser vnder pretence of Good prayers enthralleth the soule so doth the hypocrite by pretence of formall prayers and bodily
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 damnable 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 Câ—…nant 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 imaginatioÌ„ 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 thâ—se 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 sleepinesse 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 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 faluation 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 visibilitie 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 â—ssue 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 M r. quarrell And so to deceiue 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
raise tempests as hath beene proued before and 4 So to breed madnesse and 5 To haunt men and places with spirits and so by a kinde of obsession to vexe and torment them 6 Yea he can hinder the operations of nature and so may be a means to hinder copulation and so procreation and that not onely in general 1 As corrupting naturall heate that the generating member may not execute accordingly 2 That though it should pierce into the wombe yet the seede being colde may take no effect Or else he may steale away the seed that it shal not passe into the womb But particularly also though the party may haue ability to others yet to serue one for the like reasons he may be impotent not able to performe the worke of Generation and so deny that duety of marriage and so happily produce a nullity thereof vnlesse by Phisicke or some spirituall means his power may be ouerruled for which some time is to be graunted and meanes vsed 7 Lastly it cannot be denyed howsoeuer the world wold obscure the worke of God herein that euen by the meanes of witch-craft Sathan may be sent euen into bodies of men really to possesse them As of olde it was vsuall in the Primitiue Church and the like punishment continuing for sinne the like meanes remayning to remoue the scourge I see not but now it is vsuall in these later times as hath appeared euidently by many instances the Papists themselues acknowledging as much and the Gospel herein powerfull to confound Poperie and to iustifie the truth hereof SECTIO VII Of Sathans Policies in the execution of this Power ANd first that he vseth Naturall medicines both for helping and hurting giuing the Badde Witches secret powders and poysons to doe mischiefe withall and directing his White Diuells I meane the Blessers to salues and such like medicines to helpe their Patients withall This he doth Partly to make the Blesser beleeue that it is not Sathans power but rather some vertue in these things that accomplish such rare euents and that so they may be more secure and forget the couenant and thereby accomplish their mischiefes with more delight and greedinesse Partly also to deceiue such as seeke vnto the Witches And that by securing them in the lawfulnesse of this businesse seeing they receiue nothing but lawfull meanes 2 By causing them to put confidence in the meanes seeing through their infidelitie they proue vsually effectuall 3 Thereby to deiect them from lawfull meanes as Phisicke c. 4 And so to nourish them in blasphemie contempt of God and all diuine assistance to abolish all trust in GOD and dependancie vppon him SECTIO VIII He vseth also Prayers for the helping of diseases ANd this as to colour the secret compact more dangerously So To countenance the vaine bablings and repetitions of profane and ignorant persons As also to shew his high malice and derision of these diuine ordinances and so also To mocke and confound the lip-labor and bodily seruice of the carnal christian And so to inferre that all second meanes as Phisicke c. are needlesse and vnprofitable seeing it may bee done by good prayers and this is a maine Ground in the ignorant people to reiect all lawfull helps hence that speech of theirs God hath sent it and he can take it away Wherein Satans meaning is to aduaunce himselfe in their hearts to draw them to his deuotiō by the vse of such praiers c. as being pretended to be from God are therefore in this respect more greedily intertained Especially heerein to coosin the Blesser the more desperately eyther by prouoking her to robbe GOD of his glorie and so to ascribe these Prayers vnto Sathan conceiting heereby some Diuine power not so much in Sathan who instructs her as in her selfe that by these meanes is able to doe such wonderfull things especially seeing to the doing thereof a more strong and certaine Faith is arrogated As being yeelded for the reason why the Blesser can doe that by prayer which another vsing the same prayer cannot doe because he cannot beleeue And so by this presumption of Faith deluding her in the safetie of her estate that shee is at least in high fauour with God in no danger of damnation whereby she is confirmed in her Practise and so makes sure her condemnation SECTIO IX ¶ Satan shrowds his power vnder naturall diseases ANd doth not Satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases As both being able to iudge of the nature and criseis of them and so to adioine his power thereto to the hastening of death by preuenting the helpe of Physicke or infatuating the same As also hereby being able to assimilate his malicious and desperate afflictions of the bodies and soules of men to some such like naturall diseases that so his power may bee shrowded vnder Natures distempers Certainely Experience makes this manifest vnto vs And the Policie of Satan herein is manifold And that first to hide his owne secret compact vnder such naturall infirmitie that so he may both deceiue the Witch as imagining that by her naturall medicines she cures only a naturall disease and so that her compact with Satan was either conceited onely or else is now dissolued But especially that he may deceiue others hereby and that both the parties afflicted as detayning them by this meanes from the searching of their hearts and yeelding themselues vnder the mightie hand of God by vnfained repentance laboring to make peace with him that so they may be soundly cured and so sending onely to naturall meanes as if it were but some ordinarie and common infirmitie incident to nature and so if it be cured by such meanes as many times the Lord giues successe to the meanes to punish our security and satisfie carnall wisedome then Satans power is lesse feared lesse regarded whereby he preuailes yet further on the soule by nouzeling it in selfe-conceit of the goodnesse of it estate and so the meanes are aduanced Gods holy and ouer-ruling hand abased and reiected And the Witch set in the place of God and so heereby she preuailes more fearefully not onely in the hearts of those that are holpen to put confidence in her but in others also who are desirous to bee holpen at so easie a rate And so the skilfull Physition That Ordinance of God appointed hereto is neglected and despised and so in the issue the whole glorie and Crowne redounds to the Diuell His power is aduanced his kingdome enlarged the Gospell and Scepter of Iesus Christ condemned or neglected and Atheisme yea grosse Idolatrie encreased and confirmed But if these seeming naturall diseases be not cured by these meanes yet the Credit of the Witch and Satans in her is yet notwithstanding saued 1. Either they sought too late 2. Or else they did not apply the medicine well 3. Or else they did not beleeue it could
hath iustified me to be the mightie power of God As for that they alleadge That such tokens shall follow them that beleeue In my name they shall cast out dâ—uels c. Marke 16. 17. This is to be vnderstood concerning the church immediatly after Christ to be fulfilled onelie vnto them and their immediate Successours for some short time so long as the Church continued vnder Heathen Gouernors and Persecutors which were to bee conuinced and bridled by these mightie workes And therefore though in all Ages of the Church there haue appeared alwayes some that haue cast out deuils yet hath this beene not by the Power of God which ceased in the decay of zeale and synceritie with the Primitiues but by the Power of Delusion through the efficacy of Satan whereby Antichrist then rising and aduancing himselfe in the heartes of Gods people as being giuen vp thereto for their disobedience to the Gospel by meanes of these fained and diuellish wonders confirmed in the hearts of the vnstable people his voluntary Worship and Doctrine of Diuels and so enabled himselfe thereby aboue all that is called God And that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought The first whereof Is the Name of Iesus by the vertue whereof the Diuell is pretended to giue place and against his will to bee thrust out of possession Wherein though wee denie not that it is lawfull to call vpon The Name of Iesus in Prayer for the deliuerance of any that are possessed and bewitched yet that wee may presume that our prayer shall take effect otherwise then may stand with GODS glorie and the good of the Church this is contrarie to the Nature of the thing wee pray for which being a Temporall ought to be begged but with Condition onely if God will as may stand with his glorie as in the sixe and twentie chapter of Saint Mathews Gospell and also contrarie to our duetie and allegeance which doe pray That the will of GOD may bee done in all things that our wills may be subiect vnto his And seeing the Papists wil haue this Name of Iesus effectuall not so much because it is inuocated by a Beleeuer hauing Faith and vnderstanding to call on GOD aright As onely by the very Name vttered in so many letters and syllables though withâ—… Faith yea without Vnderstanding which by vertue heereof shall bee able being repeated to cast out Sathan without exception or resistance This certainely can bee no Miracle but a Satanicall delusion 1 Because the Name of Christ thus barely pronounced without faith and vnderstanding hath no warrant from the Word 2 Neither doth it allow vnto any ordinarie Christian any such speciall calling heereunto 3 Nay it is flat contrary to the nature of the Word which is onely effectuall not when it is spoken and barely pronounced but when it is vnderstood and beleeued both of the Deliuerer and the Receiuer also as that and other like Scriptures are to be vnderstood Philip. chap. 2. vers 10. Hebr. 4. 2. Much like may be answered concerning the reliques of Saints another Remedie which they haue to cast out diuells For howsoeuer they alledge that a dead man was raised at the Graue of Elizeus that Peters shadow and Pauls handcherchiefs did many strange things yet doth not this proue that their Reliques may doe the like First because the times are now different there is no need of such meanes as was in those dayes Secondly The Gift is therefore ceased as seruing for necessary times and the Reliques are for the most part counterfait and therefore they can produce but counterfait Miracles Touching the Signe of the Crosse howsoeuer this bee applyed to cure in these cases Yet this is blasphemous impietie to ascribe to the Creature what is proper to the Creator Namely to doe Miracles Neither the Apostles nor the Sonne of Man himselfe his Godhead being set apart beeing able to doe these things but onely the Finger of GOD. Exod. 8. Matth. 12. As for the vse of Holy water Graines Salt Images Agnus Dei c. To this purpose the Truth is these are prophane superstitions because they are not sanctified by the Word to that end That which Elisha did by casting in Salt being not from the vertue of the Salt which was not hallowed but by an extraordinary calling and gift enabling there vnto Lastly whereas also it was ordinary among the Papists to vse Exâ—â—cismes to this end Namely to adâ—â—re and command the Diuell in the Name of God to goe from the Partis This is now ceased because the Gift of Miracles as also the promise annexed to the Gift is ceased withall For the better vnderstanding hereof obserue wee farther herein That howsoeuer by these deceitfull Remedies afflicted parties seeme to be relieued and deliuered from Satans power yet indeede it is nothing so This appeareth Because though the torments may cease yet the Diuell leaueth not the Parties but onely ceaseth for a time willingly to establish men in Errour and in worshipping of himselfe and so entreth deeper into them And this is the Effect of all such Remedies as are procured by Coniuration and the Charmes and spels thereof wherby though the Diuel seeme to be bound from hurting yet the party thereby indeed is more bound to his power malice though he seeme by the vertue of such holy Names of Iesus c. to be cast out yet doth he only cease to afflict the bodie for a time that so he may procure greater confidence in this his Trade And thereby take possession both of body and soule It may bee heere then demaunded Whether seeking acquaintance with the Witch and vsing of her to our houses bee daungerous and whither I say It bee lawfull to relieue them or no If wee suspect them to bee such seeing it is conceiued that they haue power ouer vs by the same To which wee answere that in our Beliefe we are first bound by the Law of GOD to doe good to the Houshold of Faith Gal. 6. 10. and so after these to relieue where there is most corporall need As for the releiuing of these Witches seeing suspition may deceine therefore we may not simply neglect these If they be onely suspected so wee doe it from a good ground Namely obedience to Gods Commanâ—ment and a compassion to them especially to doe their soules good Adioyning some spirituall Exhortatioâ— withall to instruct them if they bee ignorant to deteâ—â—e them from such damnable and odious courses Auoiding wisely Vaine glory to bee seene of men as Matth. 6. 5 6 7. Especially taking heed that we relieue them not as the Gentiles were woont to worshippe their gods that they may not hurt vs in carnal policy seeking to bind theÌ„ to vs as knowing that Feare in this case as it may giue iust cause to the Lord to leaue vs
such insatiable desires to vse vnlawfull meanes to compasse the same is therefore bayted by Satan with fit matter hereunto What will hee not promise to fetch ouer the poore soule What will not the soule part with to enioy the present payment What 's this birth-right to it since it dyes for hunger giue it the present and take the future who list Gen. 27. The remedie therefore of Couetousnesse is 1. First To conuert our Desires to heauenly obiects and so to affect that dureable and true riches 2. And so discerning daily our want of grace wee shall still be coueting the best giftes 1. Cor. 12. 3. As for earthly things 〈◊〉 we onely our daily bread as for to mâ—â—row let it care for it selfe Matth. 6. 4. And cast we our care on God because he careth for vs. 1. Pet. 〈◊〉 5. Let our Request be made manifest vnto God who will not faile vs nor forsake vs. And learne wee to bee contented with our estates submitting to the wil of God in all things Consider we the Iudgements of God vpon th Couetous persons he is a spoyler of others and therefore shall bee spoyled he pines himselfe and robs others his children shall bee vagabonds and his memoriall perish Psal. 109. Meditate wee often on the diuine Prouidence extending to the briutish and dumbe creatures Matt. 6. And consider we seriously of the Loue of God in Iesus Christ who if hee haue prouided heauen for vs will hee deny vs these things And seeing with all our care we winne nothing without his blessing labour we rather to vse well what wee haue then to be coueting more that our little being blessed may be sufficient vnto vs. Psal. 37. And therefore seeke we the blessing of God by renewing our right in Christ Iesus and daily sanctifying of the Creature by the Word and Prayer and so shall the mind bee quieted in the smallest treasure 1. Tim. 4. 5. CHAP. VI. A fift Cause of Witch-craft is Curiositie And that because HEreby the mind is deliuered from necessary knowledge to search after vaine and hidden mysteries And so is nourished in wauering and vncertaintie in Iudgement And thereby is easily remooued from such sound Principles and grounds of Truth as it hath receiued some tast of out of the Word of God And so is brought by degrees to forsake GOD and his holy gouernance as crossing corruption and confounding carnall wisedome And so is iustly forsaken of God and thereby giuen vp by the power of Satan to be deluded And so iustly deluded by such vaine pretence of extraordinary skill and knowledge as through pride of heart is affected through discontent ensuing from an enraged conscience is greedily embraced to giue present satisfactioÌ„ And thereby is prouoked with any future harmes to procure present ease and content Hereupon future hopes are deluded and so desperately reiected concerning Saluation vppon a vaine perswasion of what this extraordinary knowledge will aduaunce vs to Namely to be as Gods to know good and euill especially if here any possibility shall appeare to execute such power by doing wonderfull things as may exalt vs to this conceit of Diuine Excellencie And this is furthered by a base Esteeme of such knowledge as concernes saluation as being ordinarie common to all obuious to euery capacity And therefore seeing all shall not be saued hereupon wee are easily ensnared to seeke after further knowledg to looke for Reuelation to search into hidden mysteries Here Satan closeth with a prophane heart tenders meanes of the hidden Mysteries colours them with holy Names and glorious pretences as of subiection to man c. And so easily preuailes vpon an vnstable soule to drawe it with some couenant with Satan to some liking of this skill especially beeing carried so couertly likely to preuaile so effectually The Remedie hereof is To informe the iudgemeÌ„t throughly by the blessed word And so to be brought in subiection by the power thereof to the denyall of carnall wisedom with an holy resolution in all things to be guided by it To magnifie the mercy of God for so plaine and easie a Rule to them that will vnderstand and to cleaue to this Rule alone for direction in all our wayes Psal. 8. 6. Neither leaning on the Right haÌ„d after dreames and speculations Neither leaning on the left hand to humane traditions as if the word were insufficient Being still humbled in the sense of our faylings to what is commanded and for our ignoraunce of that wee should know And Liuing by Faith in expectation of what is promised Endeauouring as wee haue receiued Christ so to walke in him CHAP. VII The last and Principall Cause to draw vs into this deadly snare is Pride and vaine glory 1 AS being both the ground of all the other euills 2. Being the first sinne that eutred into the world and discouered our fearefull bondage vnder Satan 3. Beeing the last sin that we shal put of and therefore when Satan hath done with all other he begins with this 4. Being the sin that accompanies our best actions to depriue God of his glory and our selues of the comfort of theÌ„ 5. Giuing the Lord occasion to leaue vs to Satans power for this our great blasphemie and sacriledge 6. Giuing Satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder as thankefulnesse of God Ioy in his blessings furtherance of others good in communicating with theÌ„ what God hath vouchsafed vnto vs. And being his most effectuall baite to ensnare vs in this daungerous Couenant because by Pride we are blinded that wee cannot see our miserie nor any daunger lyes vpon vs and therefore are more easily drawne to make vp the measure of it By Pride we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs and we think the Lord doth vs wrong in not respecting vs accordingly And therfore we will right our selues and entertaine what is offered though it bee by Satan yet wee presume to make it serue our turnes wee conceiue so highly of our selues that nothing can defile nothing preuaile to our hurt Is it not our great preuiledge to command Satan shall it not make for our glory to hurt and helpe at our pleasure Will it not please vs highly to heare The Voyce of GOD and not of man Thus doth Satan by Pride draw vs-into his snare And therefore learne we to Remedie this great euill As First labour we to discerne throughly our cursed Nature take we an often view of that poysonous fountaine and though in regard of outwarde conformitie and faire shew we may haue cause to lift vp our heades yet when wee looke throughly within we may hang theÌ„ down with shame 2. Consider not the good we do so much as the euil we daily commit yea that end that accoÌ„panies our best actions 3 And acknowledge wee that whatsoeuer good we haue 1 it is vndeserued on
not a diuine hand Sathan were brideled and to confound them also in their cruell expectations and designes against the Church of God ¶ Thus farre concerning the Nature and generall Description of this Art CHAP. IIII. Now let vs consider further of Sathans Policie in Training his Schollers to this Art as also in Trayning them vp and confirming therein AS euery Art hath it entrance and introduction to allure and encorage thereto yea to imitate and happily to beginne more rudely and so by degrees to attaine to perfect skill therein So is it in this Art of Witchcraft The occasions that are ministred to Sathan to allure vs hereunto proceede from our selues namely those desperate passions of 1 wrath 2 discontent 3 reuenge 4 couetousnesse c. which being ioyned with a 1 contempt of Gods ordinance 2 grosse and open prophanenesse and 3 to desperate impenitencie do therefore giue Satan occasion to conceiue that God hath forsaken vs and so now is his time to chalenge his owne or at least to set vpon vs to make vs his owne To this purpose first doth he suite himselfe according to our sâ—… raigning sinnes nourishing vs in ignorance and so preuenting meanes of repentance and yet hindering for a while by all meanes the attaining of vnlawfull desires that so hee may sinke the wicked in despaire as being vtterly out of hope to compasse their intents and to satisfie their lusts prouoking them to further despiting of GOD and condemning his prouidence in not yeelding vnto their vnreasonable and insatiable desires And so by this manner of meanes prouoking the wrath of God the Lord further against them they grow to solitarinesse and heereupon giue fit oportunity to Satan to enter them to this mysterie ¶ Of the manner of Sathans compassing and trayning his Nouices to his Lure and of his notable deceipts and impostures therein THis is according both to the Times wherein hee workes as also the seuerall condition and qualitie of the persons vpon whom hee workes You haue heard how Sathan dealeth to prepare the wicked to this Art Now let vs consider the manner how he sets vpon them to enter them heereinto Which is according 1 To the Times which if they be of Ignorance then he appeares more grossely in some Carnall and vgly shape to bring into subiection by feare and so also for the same end he appeareth in the same manner vsually by night But if it bee in the day or in the abundance of knowledge then eyther onely by some voyce or by some curious apparance or by some friendly resemblance hee doth make his way to entertaine parlie with the discontented and desperate parties 1 Not being daintie to question with them What is that doth discontent and 2 Promising them a sodaine and certaine way of remedie 3 Prouided that they follow his aduice and do such things as he will require of them 4 And contenting himselfe with some generall answer for them tending to this effect that they seeme contented desiring nothing more then to know what particular meanes it may be that so they may be masters of their desires and so To this end concluding of a second meeting for this time hee taketh his leaue It is not long but he keepes touch with them remembring them of their greeuances reuiuing their hopes for helpe kindling their desires to seek it from him and so growing to some particular terms what they must doe in requitall againe Namely 1 To addict themselues vnto his seruice and when hee hath gotten this promise of them 2 Then he discouers vnto them what hee is making it apparant by some more terrible forme and thereby the rather to awe them with the presence of his power And so to keepe them by terrour from starting backe and yet to giue them hope by this resemblance of his power that he is able to do for them what they may desire able to confound their enemies and defend their friends And so happily for that time also hee doth proceede no further with them It is not long but he meetes with them againe and then proceedeth to binde them to his allegeance by entring into a solemne league and couenant with them But before we do come to speake heereof let vs make some vse of Satans former Policies Surely howsoeuer it be common to all 1 To sinne of Infirmitie yet let vs take heede of presumptuous sinnes 2 Though wee sinne yet let vs not reiect the meanes which may bring vs to repentance 3 Let vs learne in all things to cleere God and condemne our seluâ—â— that so Sathan may not preuayle against us 4 Take wee heede likewise of Ignorance and wilfull resting thereon lest hereby Sathan preuayle against vs. 5 And learne wee to Moderate our desires and to get the victorie ouer them lest heereby Sathan take aduantage to drawe vs to vnlawfull courses 6 Obserue wee the admirable instice of Almightie God that Presumptuous sinnes shall reape no better comfort then despaire and so by despaire betray themselues to Solitarinesse And therefore to preuent despaire let vs daily renue our repentance 1 Renouncing our selues by seeking to the mercie of our God 2 And take we heed of discontent and murmuring against the Lord lest the Lord leaue vs to Sathans power 3 And though we must daily distrust our selues yet let vs not neglect the Testimonies to take the surer hold on GOD lest Sathan by degrees steale vpon vs obseruing his Cunning 4 That first he worketh vpon the soule secretly and afarre off and so commeth neerer to open contracts And therefore labour we to resist in the beginning vsing societie gratiously and following our callings CHAP. V. Satans Policies in confirming his Nouices in this their Trade THis is discouered eyther in the Couenants that passe betweene Sathan and the Witch to this purpose or else Such other Stratagems and deuices That are vsed to this end of whiâ—… in their Places to make them stiâ—… to their couenant and so to performâ— the bargaine Concerning the couenant certaine it is that though as you haue heard Sathan dallies for a time to draw vs on yet at length he will not faile to make sure of his Prentice by binding him in some solemne Bond to faithfull seruice and performance of what hath formerly beene promised Now in the Couenant wee are to consider First the Nature and Qualitie oâ— the Couenant Secondly the seuerall ceremonies enterchangeably concurring to the solemnizing thereof SECTIO I. COncerning the Couenant certaine it is That there passeth such a Couenant betwixt the Witch and Satan as appeareth 1 By the Testimony of the Word as Psa. 58. v. 5. where the originall yeeldeth thus which heareth not the voyce of the Charmer or Mutterer ioyning societies together wherein the holie-Ghost both setteth downe the effect of a Charme namely that it is able to stay the Adder from stinging those that shall touch him As also the Ground of the Charme wherein it hath it power Namely
Societies or Confederacies cunningly made not betweene man and man but as the word importeth betweene the Inchanter and the Diuell So Deuteronomie 18. ve 11. The Lord charges the people when they come into the Land of Canaan that they should beware lest any ioyned society that is entred league with wicked spirites 2 The practise of Sathan proueth no lesse who is ready to offer conditions of agreement as appeareth not onely in the proffer to our Sauiour Christ but in those daily offers hee makes vnto men to giue them this to do that for them 3 The euent and successe of Wâ—… craft makes it plaine which being sometimes wonderfull alwayes 〈◊〉 the power of the silly Witch It 〈◊〉 needes follow that this effect proceedes from some such compact with Sathan who is hereby bound vnto the Witch to do such things which shee of her selfe were neuer able to doe The End of this Couenant is To make sure of his Prey which by vertue hereof he seizeth on The Lord leauing rebellious man hereby to his power as by this Couenant with Sathan wilfully forsaking God and submitting vnto Sathan as his Soueraigne Lord. But heere it is replyed in the defence of Witch-craft that both the Diuell doth many things and yet not at the Witches command and also that the Witch wisheth and performeth much euill eyther by some 〈◊〉 poysons by outward violence c. 〈◊〉 at least though they may be done by Sathan yet shee is not so much as priuie thereto nay many times shee seemeth to be against the same and therefore it may seeme there is no such Couenant To which we answer that though Sathan doth some things beyond authoritie yet he doth other things at the commaund of the Sorceresse and those which she commands not though Satan doth them these shall be put to the Witches score yea though happily shee should seeme to be vnwilling because eyther the Diuell answeres heerein in some measure the generall malice of her heart which is to do more hurt then she can or apprehends some secret inckling though there be no expresse commaund or else exceedes his Commission to the confusion of the Sorceresse when she now shall discerne how her seruant is her maister doing what hee list though he would seeme to be at her becke To this end consider we further SECTIO II. Of the kindes of Couenants which are made betweene Sathan and thâ— Witch THese are of two sorts The first expressed and manifest because it is performed by solemne words Satan appearing in some visible forme and the Witch answering really by some forme of speach tending to this end To admit of the Diuell as her soueraigne lord to renounce God Baptisme Christ and all to yeeld him all seruice both of body and soule while shee liueâ— and so to leaue him bodie and soule to dispose of at his pleasure after death 1 The occasion of this reall Couenant is eyther the vnsatiablenesse of mans desires which to enioy he câ—reth not what he parts with and so expressing those desires by some intemperate and violent passion giueâ— occasion hereby to Sathan to tender this seruice 2 Or else some extreamitie of affliction so oppresseth him that being not able to vndergoe the burden he cares not vpon what termes he promise his ease and so is contented for present release to aduenture a future casualtie Or 3 Some matter of discontent prouokes to reuenge and rather then his spleene may not be satisfied he will satisfie the Diuells request And so by these and such like preuayling corruptions is at length brought to this fearefull issue as to engage his soule to the bondage of Sathan Another sort of Couenant there is secret and mentall as wee say performed by consequence and necessarie induction And this vsually serues the turne because Satan hereby deceiues most dangerously as deluding the Witch that she is free because she hath made no verball composition whenas indeed by those meanes she is bound more fearefully Or else this prooues in some cases a preparatiue to the other especially when the parties vse such means ignorantly which are no better then Sathans indirect and abhominable pranckes to procure ease against infirmities As to scratch the Witch to hang Amulets about their necke c. which though some doe ignorantly as thinking some inherent power to be in those meanes to cure diseases yet doth this by degrees draw them from the vse of law full means cause them to rest in those that are vnlawfull and so nourishing them in infidelitie prouoke them in time to forsake God and so they are iustly left to the power of Sathan by him to be ripened to the day of vengeance If wee would know the Tokens of this secret Couenant They are First prayer for vnlawfull things which howsoeuer it may seeme to be made to GOD yet in truth it is offered vp to Sathan so that if now by such meanes wee become maisters of our desires this is a pledge of this secret Couenant Secondly vsing vnlawfull meanes such as are offered by Satan for helpe in extremitie as to goe to Blessers to scratch to vse spells c. wherein if wee be conuinced with the truth that these haue no proper vertue to doe such things and yet shall vse them This is an other dangerous bond of this secret Couenant So that though all that vse these things are not brought to this Trade of Witch-craft to hurt the bodies of others yet are they hereby bewitched in their soules and so proue spirituall deceiuers to enthrall the souls of others to perpetuall perdition A third marke of this secret Couenant is an ordinarie taking of Gods name in vaine especially in blessing of Cattell which although the ignorant and vnbelieuing world hath taken vp of custome yet the first tutors hereunto haue beene the Witches thereby to colour their sorceries and draw more Proselites to their deuotion And therefore it were to bee wished that we were more exceeding carefull in the sober and reuerent vse of the name of God especially when wee thinke or speake of these outward things lest Custome breed profanenesse and profanenesse contempt and despight of GOD and godlinesse And so although at the first Sathan enter not into vs yet by degrees at the length he may so farre preuayle as first to draw vs to make charmes of these holy names and so secondly vpon the effect answerring our Infidelitie wee be further drawne to vnlawfull desires and to be contented to submit to Satan for the obtaining thereof and so at the length become practitioners in this Art Vses of these Diuers Couenants By this it is apparent that notwithstanding the caueats of Atheists and profane persons against the Doctrine of Witch-craft That certainly there are Witches as appeareth by this Couenant betweene them and Sathan And seeing infatiable desires are an especiall cause of the making this League with Sathan Therefore we are taught secondly 1 To set bounds