shed innocent bloud in accusing wrongfully Or at the best though the Law may bee satisfied yet God is not glorified nor themselues truely releiued Seeing by vsing vnlawfull meanes for helpe though the body may finde ease yet the soule thereby is more dangerously ensnared And hath not Satan another dangerous fetch in this subiection That whereas many diseases come of naturall causes which are well knowne to Satan though the simple people are vtterly ignorant thereof Yet seeing the Witch in malice intends the hurt of her neighbour and to this end sets Satan on worke heerevpon it is concluded that all diseases proceeds from Sorcerie and so heereby all sober and wise meanes are neglected to preserue health the bridle is giuen to all ryot and excesse and if any thing fall out the Witch is blamed and not our distempers SECTIO VIII THus we haue heard one part of the couenant What Satan must do for the Witch Now let vs consider on the other side What the Witch must doe for him againe The maine matter is that she must giue her selfe vnto him bodie and soule But this is coloured first by the Time he will not haue it presently because yet she hath not made vp the measure of her sinne And therein he deceiues her that she may repent of her bargaine God may change her minde c. and so drownes in securitie And to this end he hath another colour that is the condition if he performe faithfull seruice And therefore he will of purpose faile her sometimes that so she may hope her selfe free yea he doth vsually leaue her when Authority arrests to bring her to confusion that so now she may shame the deuill as wee say and so performe some hypocriticall repentance And yet for all this obserue I pray you his Deepenesse in making her sure Namely to preuent after repentance or at least to deceiue thereby CHAP. VI. Of the Ceremonies of the Couenant HE hath further diuerse ceremonies accompanying this couenant which tend very fearefully to the confirmation thereof And these are First As the Lord hath a speciall Seale to bind his seruants vnto his obedience namely the seale of Baptisme Rom. 4. So when Satan hath once obtained this absolute promise of his Prentices to yeeld themselues wholy to his deuotion then his manner is to set his seale vpon them thereby to appropriate them vnto him And this is commonly some sure marke vpon some secret place of their bodies which shall remaine sore and vnhealed vntill his next meeting with them and then for afterwards proue euer insensible howsoeuer it be pinched by any To assure them thereby that as therein he could hurt or heale them so all their ill and well-doing must depend wholy vpon him And that the Intollerable griefe they feele in that place may both serue to seale vp vnto them their eternall damnation And so to awaken and giue them no rest till the next meeting againe that so they may hasten the vengeance that now they haue tasted of This shall appeare the better if wee consider the next meeting and such circumstances of place and actions that are performed therein SECTIO I. Of the Place where the Witch is summoned for further confirmation and binding of her to Satan When Satan the Prince of darknesse that ruleth in the children of disobedience hath once entangled this Nouice within his snares and set his Priuie Marke vpon her thereby to bind her vnto him more surely That she may bee yet further giuen vp by the fierce wrath of the Almightie to his power he hath yet many other Policies to effect the same As first She must bee conuented solemnly into the house of God there to make open testimony of her subiection vnto him by renouncing all former couenants with the Lord. And heere Vsually these things are performed in their order First Satan blasphemously occupying the Place whence the holy Oracles are deliuered doth thence First require of his Proselite an acknowledgement of her couenant causing her vsually in her owne person to repeate the forme thereof As IN. do here acknowledge that vpon such condition I haue giuen my selfe vnto Satan to bee disposed of him at his pleasure And Secondly when this acknowledgement is made in testimoniall of this subiection Satan offers his back-parts to bee kissed of his vassall Thirdly this being done he then deliuers vnto his Proselite and so to the rest for many are conuened at this meeting the Rules of his Art instructing them in the manner of hurting and helping acquainting them with such medicines and poysons as are vsuall herevnto Fourthly Taking also account of the proceedings of his other Schollers and so approuing or condemning accordingly Fifthly for their further confirmation he yet enioynes them another ceremonie Namely to compasse about the Fount diuers times there solemnely to Renounce the Trinitie especially their saluation by Iesus Christ and in token thereof to disclaime their Baptisme Sixthly and in further token of their subiection vnto Satan in yeelding vp themselues wholy vnto his deuotion behold yet another ceremony heere vsually is performed namely to let themselues bloud in some apparant place of the body yeelding the same to be sucked by Satan as a sacrifice vnto him and testifying thereby the full subiection of their liues and soules to his deuotion Lastly to gratifie them somewhat for this their dutifull seruice it pleaseth their new Maister oftentimes to offer himselfe familiarly vnto them to dally and lye with them in token of their more neere coniunction and as it were marriage vnto him These are vsually the ceremonies wherby Satan binds his Proselites to keep couenant with him And his Policies heerein are manifold both in regard of the Witches themselues as also in regard of others that shall take notice thereof Concerning the Witches His Policie in conuening them into the Church is 1 Partly to procure in them a conceit of the lawfulnesse of the businesse as being done in so holy a place thereby to make them secure in continuing therein 2 As also to encourage thē the rather to hold out by reason of the companie where-with they meete ready to hearten by presence and example 3 And doth not Satan by this convening them into the house of God and there presenting himselfe vnto them procure in their minds a conceit of his Deitie and soueraigne Power that so they may yet better conceiue of their dealing with him and more willingly performe all couenants seeing as God he requires nothing but his due as God he will performe with them to the full and therfore they must not flinch from him 4 And surely if wee shall looke vp vnto the ouer-ruling hand of God heerein in giuing Satan his enemie leaue to Prophane the place of his worship and thus to appeare there vnto his Proselites for their further condemnation May not the Lord haue these ends herein in respect of
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 cōclude to condemne the 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 woman in the likenesse of Samuel to giue this answere seeing no meere humane vnderstanding could attaine to that knowledge And therefore it necessarily followeth that the Witch by vertue of the couenant with Satan raised him vp He by his power and skill counterfeited Samuel at an ynch by his experience and office was able to acquaint him with Gods wil and so as an instrument of Diuine vengeance to hasten him to his 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 euerlastingly 3 Lastly seeing Sathan by these Inspirations and Exorcismes deceiueth the simple and vnstable soules causing them to beleeue that such trances and inspirations are from God therefore learne we to distinguish betweene Diabolicall Reuelations and the true gift of Prophecie which God in Trances reuealeth vnto his seruants As first Diuine Trances may bee where the soule for a time is seuered from the bodie 2. Cor. 12. 2. But in these Diabolicall though the senses may bee bound or benummed for a time yet the soule is neuer seuered from the body because this is a worke miraculous to take the soule out of the body and revnite it again 2 In Diuine Trances the poures and faculties of soule and bodie though their operations cease for a time yet remaine sound and perfect but in Satanicall Extasies the parties being cast into phrensies and madnesse the very faculties of nature are empaired and and so distempercd as that they seldome recouer the right vse againe At the best they cary some skarre of Satan to their graues whereas the Saints receiue a further measure of Illumination and encrease of grace in all their powers and faculties 3 Diuine trances do alwayes tend to the good of the Church confirmation of the Gospel and aduauncement of Pietie Acts 10. 11. those of Sathan to the contrary And thus farre of Witch-craft by Diuination CHAP. IX Of Witch-craft consisting in Operation COnsider we now of Witch-craft in operation which really worketh strange things This is done first by Enchantment namely when by some Charme wonderous workes are wrought Which is not onely expresly forbidden Deuter. chapter 18. verse 11. but is also manifest by the things wrought hereby As 1 Raising of Stormts 2 Poysoning of the aire 3 Blasting of Corne. 4 Killing of Cattell 5 Breeding strange torments in the bodies of men 6 Casting out of Diuells c. All which and such like workes belōging to the diuine power iustice If therefore they shall be imitated or in any measure effected by the creature It is a plaine vsurpation of the diuine office and a flat peruersion disgracing of the diuine Prouidēce as being accomplished by indirect meanes Now that these and such are the effects of Witch-craft It is not onely apparant by the Confession of Witches themselues but further cleared by the testimonie of the word who ascribeth this power vnto the Charmer Eccles. 10. 11. where the Originall yeelds thus If the Serpent bite before he be charmed what profite hath the maister of the tongue thereby that is the Charmer signifying therein that if the Charmer come in time he might preuent by his charme the Serpents stinging And what else I pray you doth Balaams words implie when being crossed by the power and mercie of God hee is forced to confesse that ther is no sercery against Iacob nor sooth saying against Israel Doeth hee not therein acknowledge That whereas hee was hired by King Balaac by some charme to hurt Gods People as being by Trade no better then a Coniurer though in the reputation of the ignorant and superstitious people hee was esteemed a Prophet his Charmes could not preuaile the Lord disappointed him And surely if wee should consider the nature of a Charme it will euidently appeare that it is but a colourable and counterfeit meanes vnder which Sathan shrowdeth his power and malice to diuine withall and so to destroy both bodie and soule Seeing a Charme is no other then a spell consisting of strange words wherin is pretended some secret
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 when as 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 bang Amulets about their necke c. which though some doe ignorantly as thinking some inherent power to be in those meanes to cure diseases yet doth this by degrees draw them from the vse of law full means cause them to rest in those that are 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 insatiable desires are an especiall cause of the making this League with Sathan Therefore we are taught secondly 1 To set bounds to our vnlawfull desires 2 to be content with our estates 3 to prepare our soules to afflictions 4 to enlarge our desires for heauenly things 5 to suppresse our vnruly affections of euery anger and especially 6 to cast our care vpon God in Iesus Christ and 7 to haue our persons accepted of God in him that so we may not be ensnared with Sathans baites And seeing the wicked are not ashamed to make open profession of their homage and allegeanee vnto the Diuell and therefore much lesse ought wee to be abashed to professe our Faith in God to giue a reason of our hope and confidence in him If Satan will haue reall promises and verball contracts not contenting himselfe only with the heart and inward man Then surely ought not we to content our selues with good or bare purposes but wee must labour to confesse with the mouth to saluation as wee beleeue with the heart to righteousnes as Rom. 10. 10. If Sathan will haue deedes as well as words then let vs also not be hearers ouely but also doers of the will of God lest wee deceiue our selues Lastly seeing Sathan is growne so cunning as to content himselfe with priuy signes and circumstances not exacting of all sortes publique and expresse bargaines shall not this teach vs not to content our selues with bodilie seruice and outward deuotion But especially to labour for trueth in the inward man Shall not this winne vs to watch seriously ouer our thoughts and secret purposes Shall it not send vs vnto Christ for the daily purifying of our hearts by faith in his precious bloud shall Shall it not still round vs in the eare to take heede of hypocrisie lest this be of al other the most sure bargaine with the Diuell seeing of all other the hypocrite is first to goe to hell as making a mocke of heauen They shall haue their portion with hypocrites of all other the hypocrite shall drinke deepest of the cuppe of vengeance Hitherto of the nature and kindes of the Couenant Now let vs consider further of the conditions thereof SECTIO III. Of the conditions of the Couenant betweene Sathan and the Witch THese are enterchangeable as 1 What Sathan will doe for the Witch 2 What the Witch must doe for Sathan The ground of this Couenant is in imitation of the Diuine Wisedome who by this meanes reuealeth himselfe vnto man and bindes man vnto him and so in high scorne and despight of the Lord our God by the same meanes doth Sathan indeuour to withdraw man from God to enthrall man more desperately to his seruice And yet heerein to deceiue wretched man as by this outward ceremonie of the Couenant being in imitation of that diuine breeding in the minds of his Proselites an opinion of Sathans deitie and so thereby auouching this subiection vnto him The Policies of Sathan in this Couenant is manifold 1 As first to make them beleeue there is a kinde of equitie in the businesse and so the rather to sticke to it the rather when his performance is present their turnes serued that which they are to performe to come vncertaine they may repent or Hell is but a Bugge-beare yet 2 To binde them more surely to his seruice hereby seeing in honestie they are to keepe touch with him seeing he keepes with them binding them heerein by that bond of ciuill honestie which Nature so much standeth vpon and resteth in thereby though confounding yet also flattering the same But hath not Sathan I pray you in this Couenant with the Witch a further reach to deceiue others also Yea surely and that many wayes As first heereby hee would beare the world in hand that
from God or rather from the deuill abusing these things euen to runne to him with the Anabaptist and Familist for Reuelations and Enthusiasmes If now wee shall take a further view of that other ceremonie in causing his Proselite to compasse the Font and there to Renounce her Baptisme as heerein he entends to harden her heart the more by this blasphemous disclaiming of the Seale of her saluation and so to bind her more firme vnto him so hath he also diuers Fetches heerein to deceiue others As First to cause Ignorant and vnstable soules to rest in the necessitie of the outward Seale As 1 To feare damnation if they want it which gaue occasion to that blasphemous and sacrilegious intrusion of Midwiues to the performance cie of that ceremonie in a case of necessitie 2 To presume of certainty of saluation vpon the hauing of the Seale as if outward Baptisme made a Christian and nothing else and so to open a gappe to all profanenesse 3 And so by building saluation vpon the outward Elements and meanes thereby to imply an vncertainety and fayling thereof vpon the want of outward meanes As if vpon extremitie wee should bee enforced to deny our profession therefore we should bee depriued of our saluation if by persecution wee should bee driuen from the outward meanes as the Word Sacraments therefore also our hope of safety were gone And hence 4 Erecting an Anti-christian visibilities as if no Church where no publicke libertie of the Meanes That onely the True Church where the Forme of Religion is kept a foote howsoeuer the power thereof bee therein denyed Thus doth Satan deceiue by this Ceremonie of Renouncing Baptisme And doth he not also notoriously beguile vnstable soules by that other ceremonie In causing his Proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a Sacrament of her loyalty and entire deuotion vnto him Yea surely he may pretend hereby Thankefulnesse in the Witch that thinkes nothing too deere for him He may intend hereby the prophaning of the bloud of Christ as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his Kingdome He may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne He may heereby prepare her by this continuall issue of bloud causing paine and waste of the bodie to hasten her owne destruction by accusing of her selfe c. But his intent is also to condemne the world That will not affoord a good word for Christ not endure a fillip for him much lesse insist vnto bloud in so good a cause As also to scorne and condemn the Manhood of the world that consists onely in this to shedde their bloud in reuenge of their owne quarrels or for the defence of their friends A Witch will do as much to please the deuill A Witch will not spare her bloud in her Mr. quarrell And so to deceine the world As first Heretickes that if they iustifie it with their bloud the cause is good so say the Papists so boasted the Ancient Heretickes Secondly seeing these Witches are adored as Gods in the hearts of godlesse people therefore if they spare not their owne bloud may they not be prodigall of the bloud of others This is one ground of all that cruel murthering of infants of friends of enemies yea bathing themselues in the bloud of Princes They for the most part are prodig all of their owne bloud yea they offer it vp willingly vnto Satan to preuaile by this meanes in their wicked purposes and must they not gratifie him with continuall shedding of bloud must they not satisfie their owne bloud by powring out the bloud of the greatest that so thereby they may make way for Generall conuulsions and massacres of all sorts Thirdly nay who will not seeke to imitate these ghostly Fathers nay indeed who can choose but follow them either they will cosen and disapoint their followrs and so through discontent and despaire will driue them to Butcher themselues or else by partaking with them in their deuilish plots they will draw them within the compasse of Authoritie that so their bloud may recompense their offenses If now for euery drop of bloud which the Witch shall shed she may gaine so many soules to the deuill or take away life from so many others Is not her bloud deerely bought Looke to this you that seeke to these Proctors for the deuill you that betray the glory of your God in seeking helpe of Sathan behold the Lord will giue you vp and remember that which followeth You shall haue the honour to kisse the deuils back-parts and so hath the Witch The baser and vnseemelier the homage is the more it binds Reason being turned vpside downe cannot iudge otherwise thereof The more vnseemly the more it binds as agreeable to flesh that delights in filthinesse it is iust with God to giue vp to such slauish basenesse because his seruice being most pure and holy is reiected Looke vpon Poperie the nurse of Witch-craft most glorious in her greatest libertie to the flesh in the grossest filthynesse thereof commending horrible vncleannesse not to bee named as if delighted in kissing Satans backe-parts Thus doth Satan recompense his best schollers That we may preuent this learne we to Regard the knowledge of God to encrease therein to make conscience of practise as wee know so shall we not bee giuen vp to such monstrous wickednesse Rom. 1. 28. 29. 30. As for that Priuate familaritie which Satan hath with the Witch in conuersing with and carnall knowledge of her body whether this be performed really or by some collusion it matters not I dare not simply deny but that Satan may haue this dealing with her as being able to assume a dead bodie that is not yet corrupted and so by his spirituall qualities so farre to enliue the same as that though not by any seed therein because it appeares that it purgeth out together with other humours immediately vpon the dissolution yet by some other seed stollen from a liuing body to which I rather agree because it is confessed that such seed is vsually very cold he may pearce the body of the Witch And further also so affect the same as through the diuine iustice to procure some monstrons birth either through mixture with the seed of the woman or else which I rather incline vnto he may by his skill through Wind or other pestilent humours so affect the body of the Witch as that it shall swell and encrease as in a True Generation yea at the time of the birth shall bee subiect to paine and such trauell as is vsuall to women in such case and then in the time of the breaking open of the wombe may foist in some Infant stollen else where or delude the eyes of the beholders with some Impe of his owne in the shape
so by sympathy with the bodie the soule may be afflicted yea Sathan 2 may further afflict the soule by reason that it cannot brooke so well the bodily misery by working vpon the impatiencie thereof and so forcing it to murmuring yea to a kinde of despaire the rather because the children of God through ignorance or extremitie of paines may by themselues or others vse such vnlawfull meanes or though they vse Phisicke and some such subordinate lawfull helpes yet the principall is neglected Repentance for sinne and Prayer vnto God And seeing all things are alike to all men may not Sathan worke so vpon the minde as by such or the like disposition to bring it to many and such like raging fittes eyther tampering with the complexion as melancholie c. or furthering those passions of discontent and despaire by leading them heereto And the Prouidence of God in vsing Sathan as an instrument to inflict by Witch-craft these chasticements vpon his children is manifold As first to humble his children that they shall not escape this scourge as well as others so I remember the Lady Hales complained What could I haue no other affliction but this I could haue endured any so it had not beene by this c. 2 To comfort his seruants that seeing they shall in this greatest affliction haue a comfortable issue to conquer Satan therefore heerevpon they may build the certainety of their saluation As also 3 To instruct them that seeing Satan may haue power to take away life and yet not to hurt the soule finally therefore heere is the triall of their Faith though the Lord should kill them yet to trust in him heere the triall of their obedience to yeeld vp life into Gods hands heere also their Wisedome tried not to measure Gods fauour by outward things not to set by this life which Satan may preuaile against And hath not the Lord in this affliction of his Saints some further vse for the stumbling blocke of an vnbeleeuing Generation Yea surely and that many waies 1 Both to flatter them that their estate is good seeing the godly fare as bad as they do 2 And also to stagger them that their estate is euill seeing if Gods children are thus afflicted for al their knowledge and holinesse in this life what shall become of them that haue no knowledge hate holinesse c. 3 And heerein yet most dangerously to stumble them that seeing the knowledge and holinesse of the Saints cannot free them from the power of Satan therefore away with knowledge wel-fare ignorance what boots it to bee precise Let vs liue as wee list Nay seeing these meanes cannot preserue Why may we not seeke to other and so a gap is open to all vnlawfull meanes Especially if wee obserue Satans policie heerein who vsually being sent to afflict some holy one returnes as confounded he cannot doe it because they haue Faith thereby intending that none that haue Faith are subiect to his power and so puffing vp euen the best with securitie and thereby preparing them through vaine confidence to his malice So perswading the world that he can touch any that hath not faith and so still robbing God of his glorie as if the let were not in his free prouidence but in the goodnesse of man As if the Lord did not freely execute his prouidence but was bounded therein by somewhat in man And then he must be sent to the childe of the faithfull father and preuaile there as if the Faith of the Parents did not hold Gods protection ouer their tender Infants aswell as ouer themselues or the Childe because he hath power ouer him is excluded Gods protection hath not Faith is not of the faithfull feed And if now at the length it shall appeare that Sathan though hee haue returned as disappoynted by the Faith of the Saints yet shall preuaile ouer anie to afflict and torment them Beholde then the dangerous delusions Eyther this matter of Faith is but a mockerie seeing it cannot resist Sathan why should it not repell him on the one side as well as on the other If there were any such thing or it had anie such power Or else the Saints may loose their Faith and so if Sathan preuayle against life he must then also preuaile against Faith for the vtter abolishing of the power thereof And what difference then between the wicked and godlie Thus may the Saints be subiect to this affliction and thus may the world stumble thereat SECTIO V. And yet in all these afflictions much differ from the wicked 1 AS both in the cause of the affliction 2 In the measure of it 3 In the issue thereof For the cause If the Lord afflict his children with this scourge neither is it in anger or simply as a punishment of sin though the Lord may intend the chasticement of the sinner heereby But especially 1. To Try their faith 2. To prouoke to repentance 3. And so to take them heereby out of this miserable world But in the wicked it is otherwise The Lord is angry when hee leaues them to Satan hee entends the discouerie of their Infidelitie and vnmasking of their hypocrisie By this sharpe affliction hee awakens heereby their drowsie conscience and so in the horror thereof seales vp vnto them eternall vengeance and leauing them to be releiued by carnall meanes subiects them thereby more surely to the power of Satan by whom making vp in this renuing of their daies the measure of their sin they are ripened and hastened to the day of vengeance Thus they differ in the cause 2 As for the measure the affliction either reacheth onely to touch the bodie or else if the soule beare a part still the hand of the Lord is put vnder Psal. 37. 24. comforts are supplyed according to the affliction or the sharper affliction prepares to more sound and heauenly consolation But for the wicked it is not so with them The soule is especially aimed at by the malice of Satan and therefore either the body is so smitten to driue the soule to despaire or else by sending it to vnlawfull meanes the soule is more fearefully ensnared by confidence in Satan and so hastened to it iust vnauoidable confusion And thus they differ in regard of the measure 3 For the Issue The Saints If they escape out this affliction 1 are more experienced in Satans subtiltie 2 more enabled to comfort and relieue others 3 more purged of carnall confidence 4 more humbled and cast vpon the mightie power of God 5 more quickned in faith 6 more weaned from the loue of the world 7 more warie to keepe themselues within Gods protection more patient vnder the crosse 8 more prepared to death 9 more readie for the Lord. And therefore If they are translated heereby they make an happie exchange of sinne for perfect holinesse of miserie for eternitie of transitorie for eternall happinesse of deceitfull
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 Exorcismes to this end Namely to adiure and command the Diuell in the Name of God to goe from the Partie 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 Commandement and a compassion to them especially to doe their soules good Adioyning some spirituall Exhortation withall to instruct them if they bee ignorant to deterre 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 thē to vs as knowing that Feare in this case as it may giue iust cause to the Lord to leaue vs into their hands for the punishment of our infidelitie so if our bodyes escape yet a worse thing may certainely follow Namely the stealing away of your heartes from God by this meanes and so the enthralling of our soules vnder the power of Satan And being wise also in the manner of our reliefe whereby we may happily try them 1. Namely to giue them onely for necessitie of the meanest seeing these being puffed vp with their consorted powers thinke nothing to good for them As I haue obserued they must fare of the best c 2. And to keepe our selues within the bounds of mans authoritie to see them releiued at their houses and that by setting them a worke and so paying them an ouer-plus for it that they may prouide for themselues For hereby happily you may also discerne thē As being an idle vagrant generatiō alwaies gadding their own house is a Wild-cat they must needs be stirring whom the Diuel driues 3. And lastly to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse but to accuse and draw them to the Iudgement Seates for the saluation if it may bee of their poore soules And though Iudgement may sease vpon them yet so long as they liue they may be relieued onely with the coursest and that for necessitie especially heere an Interpreter one of a thousand prooue their best Purueyor to minister a word in due season for the comfort of the soule CHAP. V. Of a Principall Remedie against Witchcraft Namely the due Execution of Iustice vpon the Offenders THus haue we shewed both what deceitfull and daungerous Remedies haue and may be vsed to ease this affliction As also what Lawfull Remedies are to be applyed hereto It now remaineth that wee adioyne A speciall publicke Remedie for the preuenting and rooting out of this mischiefe Namely Execution of Iustice. And here first Let vs determine what measure of punishment is due to this Sinne. Secondly we wil adde some Motiues to encourage the godly Magistrate to the Execution of the Punishment SECT I. Of the punishment of Witches with death What Punishment is due to Witchcraft The Word of GOD doth clearely prooue That thou shalt not suffer a Witch to liue Exod. 21. 18. And so the practise of Holy men hath been agreeable thereunto in the due Execution of this sentence against them in all ages As appeareth Not onely among the Heathen who euen by the Light of Nature were endued for the very safety of Life to punish this Sinne with Death But especially among Christians where generally such Malefactors are condignely punished And that this practice ought to stand in force appeareth 1. Because this being a Iudiciall Law whose penaltie is death seeing they haue in them a perpetuall equitie and doe seeme to maintaine some morall precept is Perpetuall As seruing to maintaine the Equitie of the three first Morall Precepts of the first Table which cannot be kept vnlesse this Law be put in execution 2. This Iudiciall Lawe hath in it the Equitie of the Lawe of Nature and therefore is perpetuall It beeing naturall that an Enemie to the State a Traitour c. Should die the death And such is a Witch vnto God the King of Kings 3. The Witch is an Idolater wilfully and in a most presumptuous maner as renouncing God willingly and chosing Satan to bee her Soueraigne Lord therefore according to that Lawe shee is to be stoned to death Deut. 17. 3. 4. 5. 4 The Witch is
the Gospel hath got footing 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 to diuellish helpes doth not this plainely argue the general disobedience of the people and therefore because they receiue 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 Dissimulation that raignes euen among professors And that first as Sathan pretends subiection to the Coniurer and Sorcerer when indeede his purpose is to bee Maister of all Euen so the Hypocrite how soeuer 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 on the face 2. Cor. 11. 2. Thess. 2. 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 Times 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 deuoure 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 worship detaine men in wil-worship and all profanenesse to the ruine of soule and body CHAP. II. A second generall vse is for Instruction That first wee would leaue to auoyd the Causes of Witch-craft Which are 1. Ignoraunee 2. Infidelitie 3. Malice 4. Coueto usnesse 5. Curiositie c. 6. Pride c. Concerning Ignorance of GOD. THat this is a cause of Witch-craft appeareth Because through the Ignorance that is in vs we are led captiue by Sathan at his pleasure as being subiect iustly to his strong delusions because we haue not receiued the Loue of the Truth because wee know not whom to worship how to worship God a right therefore doth the God of this world blind vs because the Gospel is hid from vs. 2. Cor. 4. 5 6. And doth not Witch-craft vsually preuaile when either there is no meanes for knowledge or else the Truth of God is detayned in vnrighteousnesse and so for our disobedience wee are iustly giuen vp to such Delusions remember what hath formerly beene obserued to this end The Remedie thereof is 1. To haue the word of God dwell plentifully among vs both in the Publike ordinances of the Preaching and Expounding thereof as also in the Priuate Reading conferring of the same in our Families 2. To haue the Power thereof to Rule vs in all our wayes To yeelde obedience thereunto to hearken to this voyce alone and to cleaue therevnto constantly Endeuouring so to walke as we haue receiued Christ Iesus Col. 2. 4. And to be daily cast into the mould thereof 2. Cor. 3. CHAP. III. Touching Infidelitie THat this is also a Cause of this fearefull Iudgement appeareth 1. Because by vnbeliefe we lye open to Satans power 1. Pet. 5. 8 9. 2. Through vnbeliefe in God we are brought to beleeue in him to embrace and adore him as the God of this world 2. Cor. 4 5 6. 3. Hereby wee prouoke the Iust Lord to leaue vs to his power to be insnared of him in all deceiueablenes of Error and damnable Impietie 4. This is the speciall bond whereby Satan tyes his Proselites vnto him and they that seeke help from them they must beleeue that they can helpe them c. And therefore the Remedie thereof is 1. As to learne to know God in Iesus Christ. Ioh. 17. 2. 2. To labour aboue all things to be found in Christ Iesus Psal. 3. 10. 1. By seeing our selues in our selues to be vtterly lost by the Law Rom. 7. 2. And feeling our state to be most desperate and irrecouerable 3. Groane we earnestly vnder the burden thereof Matth. 11. 28. 4. And hunger wee after Iesus Christ to be eased thereof Matth. 5. 5. Seeking vnto him in his blessed and precious promises to bee eased of our sinnes 6. Meditating seriously on the power and vertue of his Sacrifice which he hath offered for our sinne 7. And applying the same to our particular soares and diseases 8. Resting in Iesus Christ alone as our onely and sufficient Sauiour 9. And reioycing in him aboue all the treasures in the world as in the most precious Pearle Matth. 13. 10. Labouring to approue our loue vnto Iesus Christ. 1. By forsaking all things for his sake our beloued sonne yea if it be required euen life and all Matth. 19. 2. Being ready to take vp his Crosse and follow him Matth. 16. 22. 3. Denying still our owne wisedome and righteousnesse that wee may bee found in him 1. Cor. 3. 18. 4. And for thy sake louing the
brethren 1. Plucking them out of the fire 2. And exhorting each other daily waiting with great patience their Conuersion and maintaining the Fellowship with all meekenesse of wisedome and holinesse of Conuersation 2. Tim. 2. 2. In all Constancie and Patience working out our saluation Phi. 2. 12. CHAP. 4. As for Malice THat this is an occasion of Witch-craft Apppeareth 1. Because 1. Depriueth vs of the Loue of God and so causing the Lord to hate vs wee are giuen vp to this damnable practise The rather because it is both a present and effectuall meanes as wee thinke to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our Malice while it so bringeth it about that partly for Feare wee are forced to relieue such Instruments that they may doe vs no harme and wee are drawne to seeke helpe from them in our extremities whereby their Malice being concealed is more increased and beeing often disappoynted by Satan is more inflamed sealing vp to these cursed Captiues their eternall damnation and hastning hereby the vengeaunce of the LORD vpon them both in the Pining of their bodyes by this their confounded Malice and prouoaking them to maligne GOD the more the more they are disappoynted whereby his wrath is more kindled against them they are hereby more eager vpon Satan to execute their rage more deepely obliged vnto them by new imployments and at length more desperately confounded by him in their detection and punishments Learne wee therefore to remedie this sinne Thus 1. Labour wee to haue the loue of Christ shed abroad in our hearts that so for his sake wee may loue one another 2. And consider we That vengeance belongeth vnto God hee is able to right our wrongs he is onely for to doe it 3. Consider wee not so much what hurt may arise from the Creature as what good may redound vnto vs thereby and whether wee receiue not daily good from the hands of our God sufficiently to counteruaile the euill of the Creature Whether our GOD bee not able to recompence any euill from the Creature whatsoeuer Whither hee cannot turne it to our great good 4. Giue we not way to the least passion of anger or discontent least our yeelding to these passions draw our confirmed malice 5. And be we wise to set bounds to our vnreasonable desires least being not satisfied therein we breake out to enuie and so to malice others 6. Especially labour wee to apprehend the fauour of God in Iesus Christ that so being at peace with his Maiestie and gayning true contentednesse in our estates we may possesse our soules in patience and maintaine the Vnitie of the Spirit in the bond of peace 7 And Practise wee especially the Loue of our enemies striue we to ouercome euill with good to forgiue our enemies to pray for them c 8. Enuring our selues to beare afflictions 9. And weaning our soules from the loue of the world 10. Still endeauouring to make euen with our God and to be prepared against the comming of Iesus Christ. CHAP. V. A fourth Cause of Witch-craft is Couetousnesse 1. A As excluding through distrustfull and insatiable desires the protection of the Almighty 2. Exposing to desperate contempt of the Word in all fearefull impietie 3. Hereby enraging and prouoking the Conscience to iust reuenge 4. Whereby despayre seasing on the soule is become hereby a praye vnto Satan vpon hope of present release 5. Being forced by such insatiable desires to vse unlawfull 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 Desire we onely our daily bread as for to morrow let it care for it selfe Matth. 6. 4. And cast we our care on God because he careth for vs. 1. Pet. 5. 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 HEereby the mind is deliuered from necessary knowledge to scarch 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 satisfactiō 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