become subiect through this infidelity to Satans power As also prepareth way heereby to seeke to the Witch for helpe and so is further ensnared to the danger of the soule Nay doth he not by submitting himselfe to base meanes as by burning a spittered hote c. whereby he seemes to bee remoued herein also further deceiue the simple people As with-drawing them from the holy meanes whereby they may bee releeued and causing them to rest in these accursed and deceitfull helps which either do no good at all or if they doe any it is to doe a greater hurt SECTIO V. A second thing whereby Satan binds himselfe to the Witch is to doe whatsoeuer the Witch shall command THat is to lie still when she lifts to spare To runne and hurt when she is moued where and how it pleaseth her lust And the more cunningly to conuey and execute this mischiefe to shroud himselfe vnder any shape yea to conuey the Witch vnder any shape or forme to the satisfying of her lusts and yet to deceiue her more grossely therein SECTIO VI. Shall wee now consider a little how Satan deceiues by this subiection FIrst in that he pretends to bee at their command he therby secures them as if their state were safe they need feare no hurt from him seeing he is at their becke Nay he thereby Puffs them vp with a conceit of some extraordinarie fauour with God that giues them such power ouer Satan Nay he further bewitcheth them that now they are as Gods being able to command Satan whom none can ouer-rule but the Lord And so prouoketh to horrible blasphemie and Idolatrie to aduance themselues in Gods steed to saue life and to destroy it at pleasure And therevpon inferres a further securitie of their estates That they which can thus dispose of others estates they are wise enough to secure their owne Or at least what need they more then to enioy this soueraignetie to exercise this liberty thus to satisfie their vtmost desires Hitherto ferues another sleight of Satan herein That being now at their command he hath no power but from them When they call he must runne otherwise he quitcheth not And hence ariseth this delusion That seeing they know what 's best for themselues therefore they will bee sure to keepe him safe from hurting them And heere Satan hath another tricke yet further to beguile them namely to confine himselfe as an Ape to his clog to some Box or Prison where he lies as bound not to stir but when the Witch calleth she as his Goalor must giue him libertie whereas he still goes about like a roaring Lyon stirring vp in the heart desires of reuenge couetousnesse c. while he seemes to lie still from bodily harmes and nourishing Pride and Infidelitie by this his fained bondage and so hardening in security while he ceaseth from outward hurts SECTIO VII AND doth he not also by this his fayned subiection to the Witch deceiue the Vnbeleuing world Yea certainely and that many waies As First he with-draweth them from the acknowledgement of Gods Prouidence who onely hath power to send these euill Angels to torment the wicked and afflict his children and so to rob God of his glorie herein and to referre it to the Witch as if Satan were onely at her dispose And for their further confusion heerein he prouoketh them in reuenge of their wrongs not to look into their sinnes which cause the same or to looke vp to God who onely can heale because he giueth the wound But to crie out vpon the Witch to harry her to the Iustice to scratch and practise against her and so many times to 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
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
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. Ignoraunce 2. Infidelitie 3. Malice 4. Couetousnesse 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 vsbecause 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 Iâ—sus 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 sâ—nne yea if it be required euen life and all Matth. 19. 2. Being ready to take vp his Crosse and follow him Matth. 16. 2â— 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 Witchcraft 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 vengeanee 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 â—ee 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 content 〈◊〉 in our estates we may possesse our sâ—â—les in patience and maintaine the Vâ—… 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 weauing 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
these miserable wretches yet faster vnto him For what else doth that other practise of his ayme at in taking account of his vassals and informing them in the mysteries of his damnable trade rewarding them accordingly as their paynes hath beene and enabling them hereby to commit further mischiefe As hereby he blasphemously imitates the Offices of that great Iudge and mightie Sauiour instructing them as a Prophet in their seuerall dueties censuring them as a Supreame Iudge and soueraigne according to their exploits As their high priest enioying the sacrifice of their blood as a pledge and bond of their allegeance and satisfaction for their failings So doth he hereby also more desperately insnare their soules As 1 Arresting them hereby wholly to stand to his verdict so to make a mocke of the day of Christs comming 2 Deceiuing them vnder pretence of these naturall medicins as if it were by vertue of them not by anie Câ—…nant with him that such effects followed 3 And binding them hereby surely to him by his familiar carefull dealing with them in furnishing them with all meanes to become maisters of their desires 4 Puffing them vp with conceit of extraordinary skill in Natures secrets so with a vain imaginatioÌ„ to be as gods through such rare knowledge and great power thereby lulling them in security that so they may hasten their damnation Thus are thâ—se Witches ensnared thereby But may not this his policie extend it selfe also vnto others Yea surely Behold saith reuerend Latimer The diuell is a more carefull and painefull Dioclesian in his charge then many of our idle and Idole Pastours are in theirs Satan is neuer idle he is alwayes going about to destroy the soules of men These sleepie dogs lie still in their kennells fatting themselues with the fleece leauing the flocke to be deuoured of the wolfe 2 Satan is alwaies resident vpon his charge to keepe the same in his clawes These leaue the Flocke and attend the Courts of Princes or their Hounds and Hawlkes or worse as for the Flock it may sink or swimme Better farre to bee such ones Dogges or Horses then to haue their soules committed vnto them 3 Satan he will take account how his Schollers do profite he will see that the non proficient shall bee sneaped and the painefull encouraged These by their euill example corrupt the Flocke discourage those that are forward and zealous encouraging those that liue at ease in Syon and will eate any flye as peaceable men quiet neighbours wise and discrete subiects c. 4 Satan will not cease to informe his Proselites further in the Mysteries of their Trade that so they may bee more skilfull and profitable in his seruice These complaine that the people haue too much knowledge they labour rather to keepe them in ignorance and to darken the light by their prophane handling thereof that so they may plucke out the spirituall eyes of their people and so to leade them about with them like blind Sampson to sport with their follies and gaine by their infirmities Thus shall Satans vigilancie condemne the sleepinesse and carelessenesse of carnall Pastors But this is not all that may bee gathered out of this Ceremony 1 May not this bee a stumbling blocke to the Separation to renounce our Assemblies when Witches yea the deuill and all can Lord it therein 2 May not this be an occasion to despise the holy Ordinances of God the Word Baptisme c. seeing they are thus prophaned by these cursed miscreants and so in seeking to runne from God or rather from the deuill abusing these things euen to runne to him with the Anabaptist and Familist for Reuelations and Enthusiasmes If now wee shall take a further view of that other ceremonie in causing his Proselite to compasse the Font and there to Renounce her Baptisme as heerein he entends to harden her heart the more by this blasphemous disclaiming of the Seale of her faluation and so to bind her more firme vnto him so hath he also diuers Fetches heerein to deceiue others As First to cause Ignorant and vnstable soules to rest in the necessitie of the outward Seale As 1 To feare damnation if they want it which gaue occasion to that blasphemous and sacrilegious intrusion of Midwiues to the performance cie of that ceremonie in a case of necessitie 2 To presume of certainty of saluation vpon the hauing of the Seale as if outward Baptisme made a Christian and nothing else and so to open a gappe to all profanenesse 3 And so by building saluation vpon the outward Elements and meanes thereby to imply an vncertainety and fayling thereof vpon the want of outward meanes As if vpon extremitie wee should bee enforced to deny our profession therefore we should bee depriued of our saluation if by persecution wee should bee driuen from the outward meanes as the Word Sacraments therefore also our hope of safety were gone And hence 4 Erecting an Anti-christian visibilitie as if no Church where no publicke libertie of the Meanes That onely the True Church where the Forme of Religion is kept a foote howsoeuer the power thereof bee therein denyed Thus doth Satan deceiue by this Ceremonie of Renouncing Baptisme And doth he not also notoriously beguile vnstable soules by that other ceremonie In causing his Proselite to confirme her subiection by venting of her bloud and offering it vp vnto him as a Sacrament of her loyalty and entire deuotion vnto him Yea surely he may pretend hereby Thankefulnesse in the Witch that thinkes nothing too deere for him He may intend hereby the prophaning of the bloud of Christ as if her owne bloud should seale vp her faithfulnesse and pledge her zeale to encrease his Kingdome He may hereby make her more desperate and greedie to shed the bloud of others in reuenge of her owne He may heereby prepare her by this continuall â—ssue of bloud causing paine and waste of the bodie to hasten her owne destruction by accusing of her selfe c. But his intent is also to condemne the world That will not affoord a good word for Christ not endure a fillip for him much lesse insist vnto bloud in so good a cause As also to scorne and condemn the Manhood of the world that consists onely in this to shedde their bloud in reuenge of their owne quarrels or for the defence of their friends A Witch will do as much to please the deuill A Witch will not spare her bloud in her M r. quarrell And so to deceiue the world As first Heretickes that if they iustifie it with their bloud the cause is good so say the Papists so boasted the Ancient Heretickes Secondly seeing these Witches are adored as Gods in the hearts of godlesse people therefore if they spare not their owne bloud may they not be prodigall of the bloud of others This is one ground of all that cruel murthering of
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 seed 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 repentanceâ— 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 friends for the fellowship and eternall communion of the thrice blessed God that innumerable company of heauenly spirites and soules of the righteous the vnseparable vnion with Iesus Christ their Sauiour But for the wicked if they escape that which they seemed to haue is taken away they grow worse and worse filled with all vnrighteousnesse seuen worse spirits seising vpon them And if they are taken away then is the end of all their vaine happinesse and a full powring out of Gods wrath vpon them SECTIO VI. THus we haue heard wherein and by what meanes the Witches power is restrained Now let vs consider on the other side wherein it appeareth This may be discerned 1. If we consider the Actions proper to their owne persons 2. As also in their Actions towards others Concerning their owne persons First it cannot be denied but that more speedily then may stand with the ordinarie course of nature they may assemble themselues to their meetings or trudge to do any mischiefe as being carried by Satans power aboue the earth or sea speedily for some short space not being seene of any which is not hard for Sathan to do by thickning the Ayre vnder and about them As for any further means whereby they may transport themselues in the likenes of an Hare c. this we haue shewed before to be but a meere delusion notwithstanding any tokens they bring for the proofe thereof But that they may abuse the bodies of such whom they malice to ride vpon them in the night this howsoeuer it bee not impossible yet I take it it may rather prooue a delusion of the parties sence that is thus pretended to be abused then any such reall taking vp of his body out of bed and laying him there againe because this may bee doone with lesse adoe and yet deceiue more effectually Thus of the actions of the Witches towards themselues Touching his Actions towards others Heere consider we these things 1 Their maner of consulting thereon which is vsually in the Church where they meet to worship their maister Heere 1 the Diuell enquireth what each would haue done 2 They returne their particular occasions and businesses 3 Their demaund by Sathan is graunted and meanes propounded and tendred to the execution therof As giuing them powders and poysons coÌ„posed by his skill in the secrets of Nature to take away life to inflict diseases cure the same and especially to cloake his demnable conueiance heerewith Teaching them to make Pictures in Wax or Clay that by the rosting therof the persons wherof they beare the name may continually melt dry away by sickenes And this in a blasphemous imitation of the diuine power who vsed such means to accomplish his miracles the better to colour his diuelish coueiances which vsually are these 1 To make men and women loue and hate one another a matter possible for him to doe by perswading the corrupt affections 2 To lay the sickenesse of one vpon an tâ—er as vpon Iob yea to take away life c. by such Pictures though they are no cause thereof It being easie for Satan being a spirit to weaken and scatter the spirits of life whereby through faintnesse the party shall sweate out naturall moisture And so also by weakening the spirits the stomacke shal be weakened whereby not being able to breed new nourishment the old must needs in short time be spent 3 He can
Societies or Confederacies cunningly made not betweene man and man but as the word importeth betweene the Inchanter and the Diuell So Deuteronomie 18. ve 11. The Lord charges the people when they come into the Land of Canaan that they should beware lest any ioyned society that is entred league with wicked spirites 2 The practise of Sathan proueth no lesse who is ready to offer conditions of agreement as appeareth not onely in the proffer to our Sauiour Christ but in those daily offers hee makes vnto men to giue them this to do that for them 3 The euent and successe of Wâ—… craft makes it plaine which being sometimes wonderfull alwayes 〈◊〉 the power of the silly Witch It 〈◊〉 needes follow that this effect proceedes from some such compact with Sathan who is hereby bound vnto the Witch to do such things which shee of her selfe were neuer able to doe The End of this Couenant is To make sure of his Prey which by vertue hereof he seizeth on The Lord leauing rebellious man hereby to his power as by this Couenant with Sathan wilfully forsaking God and submitting vnto Sathan as his Soueraigne Lord. But heere it is replyed in the defence of Witch-craft that both the Diuell doth many things and yet not at the Witches command and also that the Witch wisheth and performeth much euill eyther by some 〈◊〉 poysons by outward violence c. 〈◊〉 at least though they may be done by Sathan yet shee is not so much as priuie thereto nay many times shee seemeth to be against the same and therefore it may seeme there is no such Couenant To which we answer that though Sathan doth some things beyond authoritie yet he doth other things at the commaund of the Sorceresse and those which she commands not though Satan doth them these shall be put to the Witches score yea though happily shee should seeme to be vnwilling because eyther the Diuell answeres heerein in some measure the generall malice of her heart which is to do more hurt then she can or apprehends some secret inckling though there be no expresse commaund or else exceedes his Commission to the confusion of the Sorceresse when she now shall discerne how her seruant is her maister doing what hee list though he would seeme to be at her becke To this end consider we further SECTIO II. Of the kindes of Couenants which are made betweene Sathan and thâ— Witch THese are of two sorts The first expressed and manifest because it is performed by solemne words Satan appearing in some visible forme and the Witch answering really by some forme of speach tending to this end To admit of the Diuell as her soueraigne lord to renounce God Baptisme Christ and all to yeeld him all seruice both of body and soule while shee liueâ— and so to leaue him bodie and soule to dispose of at his pleasure after death 1 The occasion of this reall Couenant is eyther the vnsatiablenesse of mans desires which to enioy he câ—reth not what he parts with and so expressing those desires by some intemperate and violent passion giueâ— occasion hereby to Sathan to tender this seruice 2 Or else some extreamitie of affliction so oppresseth him that being not able to vndergoe the burden he cares not vpon what termes he promise his ease and so is contented for present release to aduenture a future casualtie Or 3 Some matter of discontent prouokes to reuenge and rather then his spleene may not be satisfied he will satisfie the Diuells request And so by these and such like preuayling corruptions is at length brought to this fearefull issue as to engage his soule to the bondage of Sathan Another sort of Couenant there is secret and mentall as wee say performed by consequence and necessarie induction And this vsually serues the turne because Satan hereby deceiues most dangerously as deluding the Witch that she is free because she hath made no verball composition whenas indeed by those meanes she is bound more fearefully Or else this prooues in some cases a preparatiue to the other especially when the parties vse such means ignorantly which are no better then Sathans indirect and abhominable pranckes to procure ease against infirmities As to scratch the Witch to hang Amulets about their necke c. which though some doe ignorantly as thinking some inherent power to be in those meanes to cure diseases yet doth this by degrees draw them from the vse of law full means cause them to rest in those that are vnlawfull and so nourishing them in infidelitie prouoke them in time to forsake God and so they are iustly left to the power of Sathan by him to be ripened to the day of vengeance If wee would know the Tokens of this secret Couenant They are First prayer for vnlawfull things which howsoeuer it may seeme to be made to GOD yet in truth it is offered vp to Sathan so that if now by such meanes wee become maisters of our desires this is a pledge of this secret Couenant Secondly vsing vnlawfull meanes such as are offered by Satan for helpe in extremitie as to goe to Blessers to scratch to vse spells c. wherein if wee be conuinced with the truth that these haue no proper vertue to doe such things and yet shall vse them This is an other dangerous bond of this secret Couenant So that though all that vse these things are not brought to this Trade of Witch-craft to hurt the bodies of others yet are they hereby bewitched in their soules and so proue spirituall deceiuers to enthrall the souls of others to perpetuall perdition A third marke of this secret Couenant is an ordinarie taking of Gods name in vaine especially in blessing of Cattell which although the ignorant and vnbelieuing world hath taken vp of custome yet the first tutors hereunto haue beene the Witches thereby to colour their sorceries and draw more Proselites to their deuotion And therefore it were to bee wished that we were more exceeding carefull in the sober and reuerent vse of the name of God especially when wee thinke or speake of these outward things lest Custome breed profanenesse and profanenesse contempt and despight of GOD and godlinesse And so although at the first Sathan enter not into vs yet by degrees at the length he may so farre preuayle as first to draw vs to make charmes of these holy names and so secondly vpon the effect answerring our Infidelitie wee be further drawne to vnlawfull desires and to be contented to submit to Satan for the obtaining thereof and so at the length become practitioners in this Art Vses of these Diuers Couenants By this it is apparent that notwithstanding the caueats of Atheists and profane persons against the Doctrine of Witch-craft That certainly there are Witches as appeareth by this Couenant betweene them and Sathan And seeing infatiable desires are an especiall cause of the making this League with Sathan Therefore we are taught secondly 1 To set bounds
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 allegeance 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 onely 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 indeâ—oâ—r 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 Câ—…nant 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 Wltch a further reach to deceiue others also Yea surely and that many wayes As first heereby hee would beare the world in hand that he is now so at the Witches commaund as that neyther may hee bee thought to haue any power else but what is limited to her lusts whereas indeede hee doeth many things of himselfe and yet father them vpon the Witch to flatter her in her soueraignetie and hasten her to vengeance yea exceedeth often the Commission which hee receiueth from her And though she would haue many times the mischiefe vndone and released because shee is tormented by such charmes as Sathan teacheth to dissolue the Witch-craft as to burne some part of the thing bewitched c. and no doubt is in like maner haunted with some heart-pang and 〈◊〉 of conscience yet can shee 〈◊〉 giue the least ease to the partie 〈◊〉 flicted Especially Sathan obseruing the nature of man to be prone to Idâ—…trie his purpose heerein is to withdraw the minde from God and settle iâ— vpon the Witch As if Sathan were not Gods instrument to afflict mâ—n but onelie the Witches seruant to doe what shee please and so the Witch and Satan in the Witch 〈◊〉 bee adored and exalted aboue the Lord. Shee must be feared rateâ— yea sometimes shee must be innocently condemned shee must bee sought vnto closed with pacified with gifts c. SECTIO IIII. THat which Sathan bindes himsselfe to doe for the Witch is To appeare vnto her in what forme shee â—…seth 1 To confirme her conceited power 2 To preuent that feare which might arise from more horrible apparition and so to nourish in securitie Heerein he deceiueth diuersly 1 As first that hee is no where present but in these â—ormes 2 That he is alwayes present in these formes whereas indeede he deludes oftentimes the senses hereby 3 That accordingly to the multitude of formes so are their many Diuells that the Witch may the rather glorie in the multitude of these seruants 4 That the Creatures of Almightie God which in themselues are good and seruiceable for vse may be feared and hated yea adored and respected as presages of good or euill as when a Hare crosseth the way c. And so our right in the creature questioned But especially Sathans cunning in appearing in these forms euen of familiar Creatures which if they can hurt It is but onely the body 1 Is both to hide that speciall Tyrannie and crueltie of his which he extendeth against the soule 2 And to nourish this conceipt by these appearances that his power is limited by that creature and so not to bee feared so to bee lightly regarded and despised of vs as busying themselues about such trifles as to keepe drinke from working and whereas indeed vnder colour of these they prey vpon the soule stirring vp to reuenge coueteousnesse vncleanesse c. Yea ouerthrowing of Kingdomes rooting out the Gospell which that they may effect more securely when they are not espied and preuented therefore they labour to occupie mens mindes in these base and sleight matters that so they might not suspect or preuent them in the other And doth not Satan notably delude the Ignorant People That by this couenant with the Witch to bee at her command hee maketh the simple people beleeue that he neuer comes but at the Witches sending And so both prouoketh by all meanes to curry fauour with the Witch by entertainment gifts what not whereby they
hath iustified me to be the mightie power of God As for that they alleadge That such tokens shall follow them that beleeue In my name they shall cast out dâ—uels c. Marke 16. 17. This is to be vnderstood concerning the church immediatly after Christ to be fulfilled onelie vnto them and their immediate Successours for some short time so long as the Church continued vnder Heathen Gouernors and Persecutors which were to bee conuinced and bridled by these mightie workes And therefore though in all Ages of the Church there haue appeared alwayes some that haue cast out deuils yet hath this beene not by the Power of God which ceased in the decay of zeale and synceritie with the Primitiues but by the Power of Delusion through the efficacy of Satan whereby Antichrist then rising and aduancing himselfe in the heartes of Gods people as being giuen vp thereto for their disobedience to the Gospel by meanes of these fained and diuellish wonders confirmed in the hearts of the vnstable people his voluntary Worship and Doctrine of Diuels and so enabled himselfe thereby aboue all that is called God And that these are but lying wonders and deceiuable may appeare yet further by the meanes whereby they are wrought The first whereof Is the Name of Iesus by the vertue whereof the Diuell is pretended to giue place and against his will to bee thrust out of possession Wherein though wee denie not that it is lawfull to call vpon The Name of Iesus in Prayer for the deliuerance of any that are possessed and bewitched yet that wee may presume that our prayer shall take effect otherwise then may stand with GODS glorie and the good of the Church this is contrarie to the Nature of the thing wee pray for which being a Temporall ought to be begged but with Condition onely if God will as may stand with his glorie as in the sixe and twentie chapter of Saint Mathews Gospell and also contrarie to our duetie and allegeance which doe pray That the will of GOD may bee done in all things that our wills may be subiect vnto his And seeing the Papists wil haue this Name of Iesus effectuall not so much because it is inuocated by a Beleeuer hauing Faith and vnderstanding to call on GOD aright As onely by the very Name vttered in so many letters and syllables though withâ—… Faith yea without Vnderstanding which by vertue heereof shall bee able being repeated to cast out Sathan without exception or resistance This certainely can bee no Miracle but a Satanicall delusion 1 Because the Name of Christ thus barely pronounced without faith and vnderstanding hath no warrant from the Word 2 Neither doth it allow vnto any ordinarie Christian any such speciall calling heereunto 3 Nay it is flat contrary to the nature of the Word which is onely effectuall not when it is spoken and barely pronounced but when it is vnderstood and beleeued both of the Deliuerer and the Receiuer also as that and other like Scriptures are to be vnderstood Philip. chap. 2. vers 10. Hebr. 4. 2. Much like may be answered concerning the reliques of Saints another Remedie which they haue to cast out diuells For howsoeuer they alledge that a dead man was raised at the Graue of Elizeus that Peters shadow and Pauls handcherchiefs did many strange things yet doth not this proue that their Reliques may doe the like First because the times are now different there is no need of such meanes as was in those dayes Secondly The Gift is therefore ceased as seruing for necessary times and the Reliques are for the most part counterfait and therefore they can produce but counterfait Miracles Touching the Signe of the Crosse howsoeuer this bee applyed to cure in these cases Yet this is blasphemous impietie to ascribe to the Creature what is proper to the Creator Namely to doe Miracles Neither the Apostles nor the Sonne of Man himselfe his Godhead being set apart beeing able to doe these things but onely the Finger of GOD. Exod. 8. Matth. 12. As for the vse of Holy water Graines Salt Images Agnus Dei c. To this purpose the Truth is these are prophane superstitions because they are not sanctified by the Word to that end That which Elisha did by casting in Salt being not from the vertue of the Salt which was not hallowed but by an extraordinary calling and gift enabling there vnto Lastly whereas also it was ordinary among the Papists to vse Exâ—â—cismes to this end Namely to adâ—â—re and command the Diuell in the Name of God to goe from the Partis This is now ceased because the Gift of Miracles as also the promise annexed to the Gift is ceased withall For the better vnderstanding hereof obserue wee farther herein That howsoeuer by these deceitfull Remedies afflicted parties seeme to be relieued and deliuered from Satans power yet indeede it is nothing so This appeareth Because though the torments may cease yet the Diuell leaueth not the Parties but onely ceaseth for a time willingly to establish men in Errour and in worshipping of himselfe and so entreth deeper into them And this is the Effect of all such Remedies as are procured by Coniuration and the Charmes and spels thereof wherby though the Diuel seeme to be bound from hurting yet the party thereby indeed is more bound to his power malice though he seeme by the vertue of such holy Names of Iesus c. to be cast out yet doth he only cease to afflict the bodie for a time that so he may procure greater confidence in this his Trade And thereby take possession both of body and soule It may bee heere then demaunded Whether seeking acquaintance with the Witch and vsing of her to our houses bee daungerous and whither I say It bee lawfull to relieue them or no If wee suspect them to bee such seeing it is conceiued that they haue power ouer vs by the same To which wee answere that in our Beliefe we are first bound by the Law of GOD to doe good to the Houshold of Faith Gal. 6. 10. and so after these to relieue where there is most corporall need As for the releiuing of these Witches seeing suspition may deceine therefore we may not simply neglect these If they be onely suspected so wee doe it from a good ground Namely obedience to Gods Commanâ—ment and a compassion to them especially to doe their soules good Adioyning some spirituall Exhortatioâ— withall to instruct them if they bee ignorant to deteâ—â—e them from such damnable and odious courses Auoiding wisely Vaine glory to bee seene of men as Matth. 6. 5 6 7. Especially taking heed that we relieue them not as the Gentiles were woont to worshippe their gods that they may not hurt vs in carnal policy seeking to bind theÌ„ to vs as knowing that Feare in this case as it may giue iust cause to the Lord to leaue vs
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 conâ—orted 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 theÌ„ As being an idle vagrant generatioÌ„ 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 Purueyoâ— 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 case 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 Christions 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 equitic 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 a seducer of others to Idolatrie as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits and vppon all whom they instruct to rest in charmes c. And therefore to be put to death Deuter. 13. 6. 9. 5 Nay shee is a murtherer both of soules and bodies and therefore in this respect doth also deserue death SECTIO II. Answer to Obiections against this Execution 1 ANd therefore though the diuell doe the mischiefe yet is the Witch confederate and accessarie thereto nay in her owne conceit Principall and Mistris and therefore by the Lawe of Accessories is to die the death 2 Therefore though they should repent yet die they must to iustifie God and preuent further ensnaring that though their body perish yet the soule may be saued 1. Cor. 5. 3 Though she repent not yet seeing shee must haue some time of repentance though she do not yet is Iustice to proceede without respect of persons In zeale to Gods glory and loue of sinceritie so Moses Exo. 32. 28. and Phinehas c. Num. 25. 8. And this sincerity of Iustice doth require That though death and such hurts ensue not yet for the offence done to God in combining with Sathan c. the parties are to be executed accordingly For so the word doth plainely imply and heretofore the Law hath been defectiue in this case yet blessed be God for a further perfection heerein and will not the Lord daily perfect his worke If wee beleeue shall wee not see greater things then these Well 1 Let this instruct the godly magistrate to haue an eie especially to the Blesser that raigneth among vs And to draw the people to the true and lawfull meanes of helping soule and bodie by rooting out of these Good Witches which are riâ—e almost in euerie parish and placing in stead thereof a conscionable Minister as that the people may require the Lawe at his mouth that he may pray to the Lord for them that they may bee healed 2 Let this teach him to punish sinne of conscience not for by respects meeting with the Witch as an Idolator offending against God not so much as a murtherer sinning against man 3 Let his owne safetie mooue him heereunto who as hee hath beene euen so still by the execution of Iustice may be free from these Monsters 4 And lastly Let the glorie of God in aduauncing the Gospel especially heere preuayle which is by no kind of thing more vndermined then by Witches Is glorious in nothing more then in rooting out Antichrist the great Coniurer and deceiuer of Gods people and banishing superstition the very bedde and nursery of witchcraft The end of the second Booke THE MYSTERIE OF WITCH-CRAFT The third Booke Discouering The seuerall Vses of this Doctrine of WITCH-CRAFT LONDON Printed by Nicholas Okes. 1617. OF THE DIVERS VSES OF THIS DOCTRINE OF WITCH-CRAFT The third Booke CHAP. I. First it serueth for reproofe and that many wayes SECTIO I. As first of the Atheisme and Irreligion that ouerflowes in the Land DOth not Satans Policy in this trade of Witchcraft pretending to afflict and hurt but when he is seene by the Witch and then to hurt only the bodie or goods Plainely obscure and abolish out of the minds of men the Prouidence of the Almightie as if Satan were not subiect to God and sent by his prouidence that he were not countermaunded by the power of God but onely subiect to the