farre vnto others as that so many as are ordained to saluation shall giue credit and obedience therevnto And the rather Because these Diuine Dreames are not onely agreeable vnto the blessed Word and so safely to bee beleeued whereas Satanicall Dreames as they are diuerse or contrary to the Word so they labour especially to withdraw from obedience therevnto 4 But especially whereas the end of Satans Enthusiasmes is to set vp Idolatry and nourish all Atheisme and securitie Deu. 13. On the contrarie Diuine Dreames aime onely at the True worship of God and further the doctrine and obedience of the Gospell 5 And heere wee are wisely also to distinguish of the Times For seeing now we haue the Gospell sufficient to reueale the will of God therefore we are not in these daies to build vpon Dreames so that howsoeuer they were ordinary before and vnder the Law yet now if any shall rest herein and expect resolution heereby wee are to conclude that it is rather a Satanicall illusion then any warning from the Lord and therefore at no hand to be heeded of vs. As touching Diuination by Lots heerein also wee had need to bee informed the rather because this Delusion is common and preuailing with the ignorant sort to abuse the same to wicked ends and so therein to offer sacrifice to the deuill And therefore Though there may bee some lawfull vse heereof as in Ciuill Occasions to Diuide Lands discide controuersies in a case of importance and necssity Iosh. 14. 2. Acts 1. 26. c. so the Name of God bee called vpon and his prouidence attended and obeyed in the successe thereof Yet neither are wee allowed to vse Lots in iest in triuiall and vnnecessarie meanes as to set vp Banqrouts to further Plantations c. by raysing summes of money thereby seeing this may bee obtained by other meanes Much lesse in Gaming to sport our selues hereby Especially wee are heere to beware of such Lottery as tends to resolue doubtfull things or fore-know things to come either by opening a Booke casting a Die to declare good or bad successe seeing this both implies a secret beleefe that such a fear can do it and so is a worshipping of the deuill c. seeing by no secret propertie to that meanes such things are effected it must needes follow that it is but Satans colour to hide his familiarity with the wicked Hitherto of Diuination by true creatures And doth not Satan also deceiue by forged meanes Yea certainely as first by answering in the shape of a dead man Example hereof wee haue in that answere vnto Saul where Satan deludes the King with the appearance of Samuels person when indeed it was onely the cunning of Satan resembling and counterfeiting the same As is manifest First Because the Lord had denyed to answere Saul by ordinarie lawfull meanes and therefore would not endure to haue Samuel raysed vp to answere him extraordinarily Luke 16. 2 The Bodies and soules of the Saints departed are in the hands of God resting from their labours and therefore Satan could not haue power to fetch the soule from heauen though he might preuaile to raise the bodie froÌ„ the earth which yet I see no reason for seeing the body also must rest at least froÌ„ Satans power And would Samuel think you suffer Saul to adore him Surely it is the deuill that seekes honour and homage from men as for the Saints they striue to giue all power and honor vnto God Act. 10. Reu. 22. 8. 9. Adde heerevnto that true Samuel would haue reproued Saul for running to Witches hee would haue exhorted him to repentance 1 And therefore though the Word call him Samuel yet this was according to that which seemed to delude Saul 2 And though Saul might bee told by the Appearance what should befall him yet might this bee done by Satan as being either acquainted by the Lord with his purpose heerein or coniecturing by Sauls case what was like to come to him for his disobedience to God As for that which the Church of Rome doates concerning the walking of dead men howsoeuer the Lord gaue power vnto his Prophets to raise the dead yet neither had this Witch any such power neither was the case necessarie why it should be at this time neither needed Satan to vse this meanes seeing he might doe the feat as well by himselfe counterfeting the shape and person of Samuel Neither may extraordinarie and miraculous working vpon speciall occasion bee traduced to warrant the ordinarie walking of persons after their deaths whose soules the Holy Ghost witnesseth to bee at rest and can their bodies walke without their soules Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation wee finde in the Word this power of raysing from the dead to haue bene exercised profitably and therefore seeing now there was no such cause for this miraculous worke it followeth to bee the delusion of Satan and not the finger of God But here me thinkes I heere some reply that if this were but a collusion of Satan blinding and deceiuing Saul why might he not also deeceiue the Witch as pretending to bee raysed vp by her that she had power of him when it might bee but some iugling trick to bleare her eyes she raised vp no deuill in Samuels likenesse but rather was meerely deluded with a conceit heereof Surely howsoeuer the Patrones of Witch-craft would gladly thus coÌ„clude to condemnethe truth of the Word that there are Witches which worke by Familiar spirits yet doth the circumstance of the Historie plainely confound them Howsoeuer they also imply further that the Witch might suborne some man or woâ—… in the likenesse of Samuel to gâ—… this answere seeing no meere humane vnderstanding â—onld attaine 〈◊〉 that knowledge And therefore it necessarily followeth that the Witch by vertue of the couenant with Satâ—… raised him vp He by his power and skill counterfeited Samuel at an ynch by his experience and office waâ— able to acquaint him with Gods wil and so as an instrument of Diuine vengeance to hasten him to his destruction And as Satan thus foretells things by meanes eyther true or counterfeit so doth hee also Diuine without meanes either possessing those that are his oracles Acts the sixteene chapter and sixteene verse or inspiring them by outward obsession with his will and councells whereby they become counterfeit prophets and reuealers of things to come such as were the Sybills c. Of all which wee are to make this vse 1 As to iudge wisely of the power and manifold cunning of Sathan 2 So to consider of the preciousnesse of the soule for which Satan takes such paines becomes such a drudge c. and to preuent the Diuell by our care and diligence not so much for the bodie and the meate that perisheth but for the poore soule that it may be saued
protect vs nor our owne houses can shield vs but Sathan wil be closing to rob God of his glorie and vs of the comfort of any publique duety shall not this send vs to the searching of the heart shall it not teach vs to worship God in spirit that so Sathan may not bee acquainted with what we are about and so may not interrupt vs or if hee guesse at our purposes may be yet confounded in that our hearts are best knowne to the Lord It is our comfort vnspeakable before our God that hereby wee desire to worship him in truth because as our hearts witnesse with the truth of our endeuours so doe they also witnesse for God against vs the imperfection of them that the Lord may be iustified when he iudgeth Psal. 51. 4. 5. That Sathan may be preuented and confounded by this iudging of our selues that heereby wee may be daily prouoked to perfection by labouring to be found in Christ not hauing our owne righteousnesse and so may grow vppe in him to perfect holinesse Philip. 3. 13. Shall not this teach vs to trie our publike worship by this touch-stone of the heart and not the place Shall it not weane vs from the loue of this world seeing no place so holy no meanes so sacred but by Sathans policie they may be abused Shall it not prouoke vs to hunger after our dissolution that so we may freely and continually glorifie our GOD in his blessed kingdome Doeth not this condemne that pompous and carnall decking of the house of God rather to please the eie then affect the heart rather as a Pallace for the god of this world to reuel in and prey vpon new-fangled and silly soules then a place of spirituall worship for the great GOD of Heauen and Earth Certainely when I obserue some occupying the place of Gods worshippe and thence deliuering vnto Gods people Chaffe in stead of Wheat nay sometimes poyson in lieu of wholesome foode making merchandise of the word of God c. may I not conclude that these are the diuells factors bartering their owne and their peoples soules vnto him for alitle vaine credite and for a few shekells of siluer and morsels of bread heerein farre worse then the diuell himselfe that whereas he meanes plaine dealing to drawe them to damnation these notwithstanding pretend to shew them a nearer way to Heauen promising libertie when themselues are slaues to corruption and so nouzling in securitie and excluding repentance do thereby cary their people in a dreame vnto hell 2. Pet. 2. 19. 20. And when I consider on the other side that faithfull teachers who labour by enforcing the Lawe to bring the people to a sight of their sinnes and so to a denyall of themselues that they may hunger after Christ Iesus being loaden with the burthen of their sinnes That such I say are not withstanding traduced as Preachers of domnation no better then Satans harbengers to driue silly soules through despaire into the very snare and pitte of destruction Me thinks I obserue heere a farre more dangerous practise of Sathan then this with these Nouices to renownce their Baptisme euen to cause the people of God vtterly to reiect the true means of their saluation namely Christ Iesus In that he will not suffer them to see what neede they haue of him by humbling them with the Law that so they might bee forced out of themselues to relie wholie on his sacrifice for the pardon of their sinnes Is there not more hope of the saluation euen of these Witches that are thus kept sensible of their wofull estate either by the smart of their priuie match or by such continuall tampering with them sometimes by vgly apparitions to terrifie them eftsoones to keepe them watchfull by continuall employments Is there not I say more hope euen of the recouerie of such then of many thousands in the world who are lulled asleepe in securitie and fatted vp without all sense of danger euen to vtter destruction Oh that we were wise to vnderstand these things to Trie the spirites and choose the good and perfect way Is not the Prophet a snare vpon Mispath and profound to deceiue Is it not iust with God that because wee haue not receiued the trueth therefore to giue vs vp to strong delusions to beleeue lies 2. Thess. 2. 11. 12. Well this we may learne by this impudencie of Sathan in abusing the place of Gods worship and drawing his Proselites hither for their further confirmation in their subiection vnto him And are we not yet further taught hereby to make a profession to our God of our subiection to him and that publikely when wee shall be called hereunto furtherby the magistrate to giue an account of our hope or by the Minister to approue ourprofiting by the word or by our Christian brother to confirme him therein nay ought we not to stop the mouthes of the wicked by acknowledging our soueraigne Lord the great God of heauen and earth seeing the wicked are not ashamed to honour their master the diuel glorying in this that they are the damned crue c. shall not euen these silly deceiued soules rise vp in iudgement against such monsters that are drawne to that through feare or ignorance or hope of present release seeing these wittingly and malitiously as it were defie God with an high hand blaspheme and treade vnder foot the blood of the couenant acknowledging willingly and with great applause their subiection to Satan Nay shall not our Politike and State-christians bee condemned by these poore and base creatures who vpon necessitie and through faire promises onely are brought to this subiection Surely when I obserue the wisedome of the flesh in many great migh tie of the world that eyther come to the house of God only to receiue honor to maintaine credit and outward esteem or else to hedge in some profit and suck some aduantage hereby or else rather to honour the word by their presence for this is vsually the best end then to be humbled and reformed thereby rather I say to controule the ordinaunces of the mightie God then to be brought in subiection vnder the power thereof may I not conclude that heerein they rather publish their homage unto Sathan then testifie any obedience vnto the Lord Are not these the very stratagems of Satan to ensnare vnstable soules by causing them thus to abase the word thus to peruert the holie ends therof are not the wicked hereby iustly giuen vp to the illusions of Satan for the profaning of Gods ordinance do they not by these abuses testifie their obeisance vnto the Diuell while they pretēd the honor of god doe they not in seeking their owne honor abase that which belongs to the Lord approue themselues to be imps of that king of Feare who in all things seeketh to robbe God of his glorie And what else may wee deeme of that
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
HItherto of the difference of Witches in regard of their Training to and interessing in their Trade Now let vs further consider of their seuerall kinds and effects Howsoeuer Satan doth especially by this Art of Witch-craft raigne in the children of disobedience and doth generally aime at the destruction of the soule yet as formerly he varied his pollices according to the seuerall Ages of the world and diuerse dispositions and affections of men in the enticing of them to this Mysterie so doth he not want his dangerous snares to detaine them in his obedience and that by limiting his power in such seuerall manner vnto each that so they may confirme each other in their Trade and by their mutuall references to each other doe more mischiefe in the world And therefore as Feare and Loue are two speciall bonds to bind to obedience therefore hath the Diuine Prouidence so disposed that Satans power in some shall bee restrained onely to do hurt that so such as will not Feare God may by this meanes stand in awe of the deuill and of the Witch his seruant who are called Bad Witâ—hes And so contrariwise there are others who by Diuine Iustice are giuen vp to Satans power with this limitation onely to helpe and do good and these are called Good Witches Blessers Wise and Cunning-women And this Diuine Dispensation is both Sutable to the parties who are limited thereby and also very auaileable for the execution of the Diuine Iustice. I say sutable it is to the seuerall qualities of the parties thus diuersly dispensed whereof some being vaine-glorious drowned in Poperie are therby caried with the applause of Good Workes and therefore are fitted by Satan therevnto Others are prone to malice â—iscontent couetousnesse c. and so are likewise fitted by the Deuill with power to bee auenged And doth not the iust and holy God by this diuersitie and restraint of Satans power accomplish most wisely his iust wrath vpon the wicked Yea certainely and that not onely vpon the vnbeleeuing world but vpon the very Witches themselues As for the vnbeleeuing and wicked Generations they are hurt by the one that they may with the danger of their soules seeke helpe of the other And they haue helpe by the one that so as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other And so betwixt the Good Witch and the Bad afflictions are encreased and yet repentance excluded and so the measure of finne is made vp among the children of disobedience that so the measure of vengeance may accordingly be inflicted And doth not this also very wisely further the damnation of the Witches themselues Yea certainely the Bad Witch by hurting makes way for the good Witches helpe and so thereby encreaseth her sinne and the Good Witch in helping bewrayes the Bad Witch and so many times brings her to the Gallowes The Good Witch in helping makes more worke for the Bad who being suspected reuengeth her selfe vsually by doing more mischiefe and so thereby ripens her sinne to the Gallowes and so still makes more worke for the Blesser to encrease her condemnation The Bad Witch because she doth hurt is hated of the world and so thereby encreaseth her malice and doth more harme The good Witch is honoured and reputed as a God because she doth good and so is hardened in her sinne and ripeneth the same by adding to all former sinnes finall impenitencie and so vsually commits the vnpardonable sin Thus doth the prouidence of God appeare in the diuers dispensation of his iudgements by these instruments of his fierce wrath Who in these daies are for the most part women 1 Both because these are commonly more ignorant and therefore fitter to be ensnared 2 And also vsually more ambitious and desirous of Soueraignety the rather because they are bound to subiection 3 And are also more obstinate where they take and so fitter to stick to it 4 And by reason of their sex and simplicitie haue more meanes to hide this sinne or else to escape punishment as being more capable of compassion in regard of necessary occasions of child-bearing c. SECTIO I. Of the Bad Witch THus she is so called because she hath onely power from Satan to doe hurt and that by speciall league and couenant with Satan And this is also called the binding Witch in a blasphemous imitation of that Diuine power of binding and afflicting which peculiarly belongeth vnto the glorious Lord Ose. 6. 1. Her power extendeth in shew euen as her Maisters Satan doth not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man but euen vpon man himselfe Both vpon his bodie to strike it with all kindes of diseases yea with death it selfe Iob. 1. 17. As also vpon the soule to afflict with Madnesse security c. And yet her power is restrained onely to doe hurt and that in diuerse respects as you haue partly heard especially 1 That heereby Satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts 2 That the Bad Witch may bee confounded in her power seeing it is not paramount she cannot helpe what is hurt 3 That way heereby may be made for â—er detection by the Blesser 4 That the Good Witch may by this meanes vent all his consening waiâ—s of spels charmes c. to helpe withall SECT III. Of an ordinarie meanes whereby these Bad Witches seeme to effect their â—â—schiefes namely by cursing where of Satans policie in colouring his assistance heereby and deceiâ—…ing and hardening the Witch in her sin AS the Bad Witch hath power to hurt so as it is obserued doth shee vsually execute this power 1 By horrible fearfull cursings and execrations of those Parties whom she malignes Inuocating vpon her bare kâ—…s for so the manner is the vengeance of God vpon them And if she can conueniently to their faces breathing out these fearefull curses and direfull execrations against them So not to vse further instance is it confessed that this condemned captiue vsed ordinarily to curse her neighbours and thereby as shee vaunted to get the vpper hand of them And this in an Apish and blasphemous imitation of the Diuine Iustice which by such maner of execrations is denounced against the wicked Deuteron 28. Leuiticus 26. Iudges 5. Curse ye Meros c. Now the Policie of Sathan in prouoking to these execrations is manifold As not onelie 1 Hereby to encrease the Witches sinne by enraging her soule through these cursings to malice and reuenge But heereby also the Lord in his Iustice Returneth her cursings on her owne pate though she may hurt the bodies of others thereby yet the chief hurt shall rebound vpon her owne soule The wrath of God like a riuer of Brimstone inflaming those Execrations which the accursed caitife sendeth vp to Heauen and so returning them backe vpon the Author thereof and is to
seale vp hereby vnto her eternall vengeance yet so as that it is very fearefully cloaked euen by these cursings For heereby Satan not onelie perswades the Witch that whatsoeuer euill ensues proceeds from the vertue of that curse and not from his secret helpe But in that the name of God is inuocated to take vengeance on these parties thereby also the power of Satan is further concealed as if now the Lord did answere the desires of these Monsters And so in that hee doth answere them therefore they are in great request with him yea in that things succeede according to their cursings heereby is arrogated the power of almightie God and so the Witch puffed vp with conceit of diuine authoritie SECTIO IV. ¶ Of Good Witches or Blessers as wee tearme them Heere first of their Nature and Condition AS the Badde Witch hath onelie power to hurt So the Good Witch or Blesser hath onely facultie to doe good to helpe c. And that also by consent in a league with the diuell And is therefore blasphemously termed The Vnbinding Witch as being able to vndo◠what the other hath done And this Satan disposeth in notable Policie not onelie that some order may appeare in his kingdome of Darkenesse whereupon it may the rather be obeyed but especially aduauncing hereby his imaginarie power in the hearts of his Proselites that he is as God able to doe all things to hurt and helpe c. and thereby secretly to delude his Schollers that if they can vnbinde others why may they not vndoe their owne bonds what reckoning to be made of anie Couenant with Sathan seeing hee will thus bee content to haue his workes dissolued c. And this the rather because he so diuides his gifts as may be thought not to one all but to each seuerall whereby he 1 both blasphemously imitates the diuine prouidence 2 ties the Witches more obsequiously vnto him 3 makes shew of absolute libertie in his dispensation 4 and hereby fitteth his instruments to doe more mischiefe 5 and yet secureth them in their damnable estate as being by this meanes more seruiceable to each other SECTIO IIII. ¶ That their skill in helping to things that are stollen and healing diseases is not a gift of GOD whereupon they are accounted Good but rather they doe it certainely by the helpe of Sathan THat it is not of God appeareth 1 By the Qualitie of their persons because they are generally ignorant prophane abhominable and therefore the Lord will not reueale such secrets vnto them Psalme 25. But vnto them that feare him 2 By the Consideration of the time wherein these Reuelations are pretended which being the time of the Gospell established when an ordinarie meanes of reuealing Gods will is on foote therefore now wee hauing the Word as we may not expect such Reuelations so they are not granted to vs from the Lord our God Especially if we consider the matter pretēded to be reuealed which is not any necessarie thing concerning Saluation but onelie some particular accidentall matter concerning the present estate of this life for which we find not that there were any Reuelations from the Lord but onelie concerning the generall state of Kingdomes and as it concerned the Spirituall good of the Church Besides if we consider the manner of the Reuelation which is neyther by Gods spirit immediatly nor by an Angell from heauen nor by the soule of some man that is formerly dead and that in some Dreame or Vision for such were the Reuelations from the Lord but by seeing in the picture of men in a Glasse c. which may easily and must necessarily be done by Sathan as both prouoking the thiefe to steale and being able to represent his Image in the Glasse as personating him before the Glasse and so the Reflexion must needes returne the like resemblance And this must necessarily follow if we consider the end of this Reuelation which is to haue goods restored which being vtterly vnlawfull because we should rest contented with this losse as a chasticement for sinne and so rather goe to God to enquire the cause of the losse and to haue sinne pardoned then to runne to the wise woman to haue the losse restored So that the thing being vnlawfull it is iust with GOD to leaue vs to seeke vnlawfull meanes that so one sinne may be the punishment of another Lastly seeing whatsoeuer helpe is lawfully to be vsed in any extremity is plainely commended to vs in the word Therefore seeing the word doth directly condemne all these indirect and diuellish helpes and commandeth 1 to seeke helpe principally ftom the Prophets of the Lord and 2 so to vse meanes of Physicke as the diseases require Therefore it plainly folows that seeing these blessers are neither acquainted with Gods word nor skilfull in Phisicke the help that they minister must needes come from Satan whose Creatures and vassals they now are who coloureth his diuellish helpe both with some formall prayers and other medicins that so hee may more dangerously be guile vnstable soules This shal appeare yet more clearly vnto vs if we consider further That although these Wisards pretend to helpe by holy meanes yet were there no other euidence to prooue their assistance from Sathan this one were sufficient That these Blessers are not onlie strangely tormented while they are performing this cure but are euen afflicted with the same diseases which for the present they seeke to remoue from others Now that this is the worke of Sathan is manifest 1 Because the olde Sybills and other Witches were vsually so tormented when they gaue their Oracles who are generally concluded to bee Sathans prophets 2 This their strange tormenting in this pretended good act argueth that it is not of God who would not so requite his seruants whom hee sets on worke especially doing his will But rather of Satan who by these torments convinceth them of the euill of their work and confoundeth hereby the vnbeleeuing world that will seeke to such for helpe Especially if we consider further That whereas there is a reciprocall couenant betweene Satan and the Blesser as hath beene declared that as the Deuill must doe what the Witch would haue him so the Witch must endure what Satan will impose If now it fals out that the Disease which the Witch would haue remoued from another shall be transported vpon her selfe as a pledge of further torments to confound her in her present power and yet to deceiue her withall as if by this strange alteration and torment she deserued to obtaine this preheminence as to helpe others she hath bought it deerely And so yet further to deceiue as if because she hath her paine here therefore she shall auoid further reckoning Is not the iustice of God admirable here Is not his wisedome wonderfull to take the wise in their owne craftinesse SECTIO V. ¶ Of the Couenant whereby these Blessers binde
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
soules but bodies onely that were in danger May wee not hence learne the deepenesse of Sathan Doth not this teach that Sathan playes the hypocrite making shew to helpe when he intends most hurt and pretending onlie to hurt the body when he intends the hurt of the soule should not this teach vs lesse to regard the flesh and to haue more care for the soule to arme it especially by prayer and repentance to watch ouer our thoughts c. secret corruptions c. whereas we vsually pray for our cattell which was but a policie of Witches to make vs beleeue that by prayer they were preserued from Witch-craft whereas indeed that blinde and ignorant prayer was but a colour of Satans help shrowding his assistance vnder that pretence of Diuine worshippe Had wee not now more need to pray for our selues not crossing and Blessing c. as the manner was in Poperie but rather crossing our corruptions and mortifying our lustes whereby wee shall best preuent the power of Sathan CHAP. XIIII And haue we not hence matter of Triall both for our priuate and generally for the Church of Christ YEa certainly for our selues we may discerne whether wee haue sauing grace or no. For seeing as you haue heard Sathan and his instruments may doe wonderfull things Therefore let not this content vs though we had euen a miraculous faith seeing to such it shall be said Depart from me I know you not Mat. 7. 22. 23. but rather let vs get better euidence of sauing grace labouring that our names may be written in Heauen Luke 10. 17. and taking the true and only path of holinesse thereunto euen true faith in Iesus Christ working by loue and keeping vs to the end constant and vnmoueable vnto the day of Christ 1. Cor. 15. vers vlt. And seeing diuells and false prophets may do such woÌ„derfull things therefore learne we hence to discerne of GODS truth and his holie Spouse namely the true Church not that that is confirmed by wonders and signes for such is the synagogue of Antichrist but that which continues in the Apostles 1 Doctrine and 2 Fellowshippe 3 in breaking of Bread and 4 Prayer Act. 2. 44. 45. 46. c. CHAP. XV. And may not the Saints of God thereby learne how to behaue themselues vnder afflictions NAmely as not to presume but that it may befall them no faith can simply priuiledge from the correction of the Almightie so if the Lord shal exercise them herewith They are 1 to examine the speciall cause thereof And so 2 By Repentance to make their peace with God 3 Begging instantly the sanctifying of the affliction And 4 So the Remouall of it as may stand with Gods glorie 5 Not measuring either the fauor of God simply by the remouall therof or his anger by the continuance thereof or their remouall thereby But comforting themselues though it take away the miserable life yet liuing and dying wee are the Lords Happy if we go to heauen though in a fierie chariot CHAP. XVI How to preuent Sorcerie SEeing there is naturally in euerie Christian the seeds grounds of such euills which may draw as by these degrees 1 to the approbation of this trade 2 to vse thogh ignoraÌ„tly the very spells and charmes hereof 3 to retaine vnder pretence of Charitie these cursed instruments and so to grow familiar with them to conceiue well of their prayers c. Seeing I say by these degrees such like vnstable soules may easily be ensnared and drawne on to this diuellish compact therefore let vs learne also to preuent this fearefull league To this end Let vs take heed of liuing in grosse and wilfull ignorance And while wee haue the light let vs embrace it conscionably lest we be giuen vp for our disobedience to these strong delusions 2 Let vs be thorowly perswaded of the prouidence of God not onely in generall ruling and disposing all things so that euery creature is at his coÌ„mand not so much as aâ— haire of our heads can be touched vnlesse the Lord dispose 3 But specially apprehend we that prouidence of the Almightie whereby he hath taken the soule of man into his especiall protection as hauing elected vs to saluation before the foundations of the world were laid and that in Iesus Christ to the praise of his glorious grace that so we may neither thinke our soules to bee at our owne dispose much lesse may giue way vnto Sathans suggestion as to haue them disposed at his pleasure especially seeing hee hath no right thereto nay is the maine enemie and murtherer thereof from the beginning chap. 8. of Saint Iohn 4 And so let vs learne to resigne vp our soules daily into the hands of our God by casting our â—are vpon him and 1. Pet. 5. Daily making euen with him by vnfained repentance Submitting daily to his blessed will in all things and Making our requests daily manifest vnto him Contenting our selues with his gracious dispensation and yet still hungring continually after his glorious presence Psalme 42. Philip. 1. 23. 24. 2. Corint 5. 1. 2. And so committing our selues in well-doing into the hands of our faithful Creator 1. Pet. 4. 5 Make we conscience especially of holie duties as to do them 1 of knowledge 2 with all holie preparation 3 with all reuerence and intention 4 with all humilitie and obedience 5 especially being well perswaded of what we doe 6 and principally of the acceptance of our persons therein c. aboue the same Seeing as whatsoeuer is done ignorantly or prophanely is no better then a sacrifice to the diuell so it is iust with God for this prophaning of his ordinance to yeelde vs vp to strong delusions euen 1 to rest in the worke done 2 to flatter our selues that the doing thereof may excuse vs for any grose filthinesse 3 to thinke that God will be pleased with any Idoll seruice 4 so to make a mocke of God and his ordinances 5 and therefore iustly to be giuen vp to the power of Satan to the satisfying of our lusts 6 to abuse holy titles and prayers to the effecting hereof and so by degrees to be brought to this execrable skill in steed of seruing God to submit wholy to Satan intertaining any colourable and accursed meanes for the compassing hereof And thus of the Vses for Instruction CHAP. XVII A third generall vse is for consolation And that Eyther in generall to the Church of God 1 THat Sathans power is limited by the Lord for the Triall of the Elect and purging out of hypocrites and prophane persons out of the Church and therfore comfort we our selues in the supreame Power of our God Tread wee Satan vnder our feete as a Captiue layd bound to our hands by our Captaine Iesus Christ. 2. Assure we our selues that the power that is now so curbed shall once for euer bee destroyed The Lord shall tread Satan vnder our feet Rom. 16. 1. Cor. 15. 54 55 e. Secondly here is exceeding