headlong into y â— pits of filthy sins which doo drowne men in destruction Wee sée that it is a most clere case that God ordreth all by his good prouidence The witch can doo nothing for the deuill which is farre greater then she can doo nothing But the wicked world full of all contempt of God doth deserue that the deuill should haue power to worke many feates to the end they may haue strang delusion and the efficacie of error come vpon them This doth S. Paul set foorth 2. Thess. 2. For there wee may sée that Satan hath libertie giuen him to shewe his efficacie with the power of lying Signes and woonders If Satan coulde make no shew or appearance of woonders by doing things which are beyond the reach of man to counterfait why should it bee called a power and efficacie and why should they be called signes and lying woonders Our Sauiour him selfe Math. 24. vers 24. doth shew that there should arise false Christs and false Prophets and should giue great signes and woonders I conclude therefore that as the righteous God doth permit suffer the deuill for the wickednes of the world to shew foorth an efficacie and power By giuing signes and woonders y â— is such things as men are not able to doo therefore doo account them woonders though they be no true woonders in déed nor wrought vnto a good end but to establish false religion so doth he let loose the same deuill or suffer him to doo many things by Witches and Coniurers that the despisers of the holy religion may bee seduced There hath bene meere cosinage in most of the popish miracies For if they had bene done as they report they should haue bene miracles in deede and the deuill is able to doo no miracle but to make a shew by illusion yet were they belieued by occasion of those shewes which hee made at some times In like maner there are straunge woonders reported of Witches and Coniurers they haue bene belieued as also many counterfaite things because he hath power at many times giuen vnto him to torment men because he doth make his vaine apparitions The sharp punishment appointed in the word of God for such as worke with the deuill and the true cause of the same and that it is no godly zeale but furious rage wherewith the common sort are caried against witches Chapt. 10. THe Lord God did by Moses appoint and prescribe penalties for the offences and transgressions of his holy lawes These were not all of one kind but according to the degrée of the trespasse was the punishmeÌ„t lesse or greater Some sinnes are more horrible then others and doo more prouoke the displeasure of God vnto such he appointed the sharpest penalty that is to say death without mercy Among these were such as fell into Apostasie from the law of Moses as wee may see Hebrue 10. vers 28. Or such as did persuade others vnto Apostasie Deut. 23. vers 5. The murtheâ—…er might not be redeemed Numb 35. vers 31. The selfe same seuerity is required against such as worke by the deuill or that dealt with familiare spirites for it is sayd thou shalt not suffer a Witch to liue Exod. 22. Mechashshepha by the tropesinecdoâ—…he is in this place being but one kinde put for al that practise deuilishe arte For it is very vaine and friuolouse to take it that death should bee appointed as to a murtherer with poyson For in another place namely Leuit. 20. vers 27. The Lord doth take two other kindes where he appoynteth the penaltie of death These be his words the man or the woman in whom there shall be Ob or Iiddegnoni shall dye the death Out of which places we may collect the true cause of this seueritie to bée in very déede the familiaritie with deuils The deuils be the vtter enemies of GOD which seeke by all meanes to dishonor him and to deface his glorie How can any then vse familiaritie with them vse their helpe or seeke vnto them but he committeth a monstrous enormitie and such as deserueth a thousand deathes Moreouer the Witch the Coniurer the Enchaunter the Sorcerer and the rest are the cause of foule errors and much wickednesse much horrible abusing Gods holy and sacred name and therefore are woorthie to dye This being the true cause why God doth abhorre such as it is manifest we may easily sée the grosse error of the blind multitude in this behalfe For they hold that witches should bee put to death and not onely that but are inflamed with a wonderfull rage and fury to haue it accomplished I call it rage not zeale because it is not to a right end For if they were so zealous of it for Gods honor it were a merueilous good thing but in déed it is not for any zeale of God y â— they be so forward but for an other consideration Thieues and murtherers say they be put to common deaths how much more sharp death tormeÌ„ts are witches worthy to haue laid vpon them But aske them why Oh say they the witches send their spirits and kill and lame men they kill young infantes they kill cattle they â—…aise winds tempests they be the very plagues of men Here is a false cause for where doo we euer finde in the holy scriptures that Witches or Coniurers haue such things layd vnto their charge I haue shewed the priuy packing which Satan vseth in this behalfe When men are once so be witched as to thinke who can liue in safety while witches remaine they run with madnesse to séeke all meanes to put them to death not onely them but all such as are suspected They run to Coniurers to know if they be not witches who they suspect They examine witches to know whether their spirites haue not told them how many witches be within certaine miles of them who they be The Lord doth not alow one witnesse being a man in a cause of death to be sufficient but these would alow the accusation of one deuill if he accuse xl persons they thinke it a merueilouse charitable deede where there is one that hath bene suspected for witchery to hiâ—… or entice children to accusâ—… them to practise with some subtill maide which faineth her self to be bewitched to get some matter of accusation Many Iurers neuer weigh the force of the euidence which is brought but as if they had their oth for coniectures or likelihoodes they are oftentimes very forward to finde guilty being sicke of the same disease that the accusers be But some man will reply demaund why the people should not be so earnest to séeke their death rooting out why should it be reputed as a fault they doo it of a good minde to the glory of God In déed if it could be shewed that they doo it in regard of Gods glorie it were of a good minde much to be commeÌ„ded but it is manifestly to be prooued that Gods
do stifly maintaine but how wisely let it appeare that all witchcraft spoken of either in the holy Scriptures or testifyed by other writers to haue bene among the heathen or in thee latter dayes hath bene and is no more but either more cosenage or poisoning so that in the opinion of these men the deuill hath neuer done nor can do any thing by witches and sorceres It may be some man wil obiect and say what hurt can grow from this opinion Who can tell what hurt wil ensue and grow thereof vnlesse he saw first somewhat by experience this we all do see that one carnell of wheat being sowen doth grow vp and bring forth a whole eare with an hundreth carnels in it sometyme If one error be planted who can tell what increase it may yeeld in tyme the grownd doth not bring forth the corne with such increase as mans hart doth errors If a man draw in one linke of a chaine another followeth and is by and by in sight which draweth wee know not how many after it vntil we see the last There is no error that goeth alone or that is not linked vnto other The holy Scriptures which make the man of God perfect and perfectly instructed vnto enery good worke are for to iudge and to decide all controuersie in this case I will therefore onely sticke vnto them for testimonie and proofe The definition of a witch the antiquity of witchcraft The 2 Chapter THe perfect and right knowledge of thinges is when a man doth know the causes A definition doth consist of those causes which giue the whole essence and containe the perfect nature of the thing defined therefore where that is found out there is a very cleere light If it be perfect it is much the greater though it be not fully perfect yet it giueth some good light For which respect though I dare not affirme that I can giue a perfect definition in this matter which is hard to do euen in knowen things because the essential forme is hard to be found yet I do giue a definition which may at the least giue notice what maner of persons they be of whom I mynde to speake A Witch is one that woorketh by the Deuill or by some deuelish or curious art either hurting or healing reuealing thinges secrete or foretelling thinges to come which the deuil hath deuised to entangle and snare mens soules withal vnto damnation The coniurer the enchaunter the sorcerer the deuiner and whatsoeuer other sort there is are in deede compassed within this circle The Deuill after diuers sortes no doubt and after diuers formes doth deale in these but who is able to shew an essentiall difference in each of them from all the rest I hold it no wisedome nor labour well spent to trauell much therein one artificer hath deuised them al they bee all to one ende and purpose howsoeuer they may differ in outward rules for practise of them that is litle or nothing besides mere dilusion Who wil not confesse that the father of lies is not to bee trusted who knoweth not that all his doinges are hidden vnder colourable shewes shall men seeke for stedfastnes in his wayes shall they be so folish as to Imagine that things are effected vy the vertue of wordes gestures figures or such lyke doubtles all those are but to deceiue to draw men forward and to plunge them more deeply into errors and sinnes And now touching the antiquity of witchcraft wee must needes confesse that it hath bene of very auncient tyme because the holy Scriptures do plainly testify so much For in the tyme of Moses it was very ryfe in Egypt Neither was it newly sprong vp being common and growen vnto such ripenes among the nations that the Lord reckoning vp diuers kindes saith that the gentils did commit such abhominations for which he would cast them out before the children of Israel Deutron 18. How long it was before that tyme can not for certainty be discussed sauing that as we haue said it was not yong in those dayes when Moses wrote And if we maintaine that it was before the flood ther is great reason to vphold and iustify the aâ—…ertion Wee know that the Deuill was exceeding crafty from the beginning Alwaies labouring to seduce and deceiue after the woorst manner If hee fayled of his desire it was because men had not procured Gods displeasure to come vpon them to deliuer them ouer vnto strong delusion But we see how God complaineth that men had wonderfully corrupted their wayes long before the flood God being thus prouoked by the wickednes of the world what should make vs doubt but that through his iust iudgement the deuil had power giuen him and was let lose that hee might seduce and lead the prophane Nations into the depth of the gulfe of all abhominable sinnes that they might haue the sorer condemnation That there be 8. sortes of Witches and practisers of deuilish art mentioned Deuter. 18. whose names and their interpretation do here follow The 3. Chapter THer are no doubt a thousand waies differing euery one from the rest in one circumstance or other vnder which Satan doth hide and couer his craft and deadly poyson But yet the holy Ghost to warne al men to beware doth mention onely 8. sortes vnder which no doubt hee comprehendeth all other for there bee other names in the Scriptures but yet such as do note in the Egyptian and Chaldean tong those that are the same with some of these I suppose that this one reason may suffice for to proue that vnder eight names all are comprehended because that here is a general matter dealt in For the Lord shewing that those gentils caused their children to passe through the fire doth by the trope synecdoche of the part for the whole vnderstand all that false worship and idolatrie into which they were blindly led and seduced Then hee nameth who they were whose helpe Satan did vse as chiefe instrumentes to seduce withall And lastly agaynst all these hee doth oppose the true Prophet whom hee would raise vp from tyme to tyme vnto his people at whose mouth they were to learne his holy wil and the true and acceptable worship Now then let vs come vnto the names by which those euill people are named by the holy ghost in the Hebrew tong for their interpretation so farre as wee may attayne wil bring some light hereunto The most of them be set down in the forme of participles The first is called Kosem Kesamim that is one which deuiaâ—…th by diuinations the latter word is added for to distinguish because the deuining was more general then by diuinations as appeareth by that speech which Saul vsed vnto the witch when hee requested her to deuine by her spirite and to bring vp him whom he should name The word is somtime vsed in good part For in the third chapter of Esay God doth threten for a plague that he wil take away
witches sorcerers Some do imagine that it was such a one as did deale not by the deuil but by poison only so that in their opinion where it is translated thou shalt not suffer a witch to liue Ex. 22. It should be more fitly said thou shalt not suffer a poisoner to liue But this is of ignorance for the matter is far otherwise as shalbe shewed their opinion is grounded vpon the greeke translation which is asscribed vnto the 70 interpreters for they do translate this word Mechashshepha Pharmacous which say they do signify such as did make vse poison The first error is in this that they consider not that Pharmas are as wel good confections and holsom medicines as poisons this is manifest that witches do take vpon them to deale with medicines confections which they vse together with their charmes they make diuers ointmentes which satan doth vse to delude them withall He teacheth them also to make poisons whervpon this is cleere that the greeke woord Pharmakeia is vsed as a generall name for witchcraft sorcery as we may se in diuers places of the new testament S. Paul Gal. 5. reciting the works of the flesh vseth that word for witchcraft Babilon is charged that she had seduced the nations by her witchcraft wheras in deed that word is vsed But if any man shall say these profes are weake and do not make the matter so clere as to be out of all controuersie then let them consider a second error in those which hold opinion that Mechashshepha was one which dealt only with poison not by the deuil for howsoeuer the signification of the wordcan not be found yet we find plainly expressed in the scriptures what this kind of witch did In the 2 chap. of Dan. Nabuchadnezer among others whom hee would haue to interprete his dreame sendeth also for Mechashshephim If these were poisoners what should they do about such a busines we see that among the Chaldeans euen in the kings court they were had in great estimation as wise men interpreters of secrets If either the name it selfe had signifyed or their practise shewed them to be poisoners how could they haue bin esteemed Is any man so â—…bsurd as to thinke that kinges would take poisoners for their chief wise men Moses doth report that when Aaron had cast downe his staffe before the R. of Egypt it was turned into a serpent he sent for his wise men and his enchauntrrs and they did the like For euery man cast downe his staffe before Pharaoh and they were turned into serpents These enchaunters which made the appearance of serpentes and of frogges of turning water into blood are first in that place called Mechashshephim and then Chartummim what shall wee say then that the king of Egypt called for poisoners and that they were indeede but poisoners that wrought such feats before him I suppose this is plaine inough vnto al that will not wilfully bend themselues to cauill for to proue that Mechashshepha is not a poisoner but a witch This kinde is that which I mynd chiefly to speake off with some that follow and therefore in this place I do omit to speake further The 5 is called Chober chabar which is one that doth enchaunt by enchauntment Chabar doth signify to associat and ioyne together this enchaunter as it seemeth is so called of the society which he hath with the deuil Lachaâ—…h semeth to be the same for they are put both for one Psal. 58. 4 And this latter word doth signify to whisper For Chober had his charme of words and sentences which he did whisper they tooke vppon theÌ„ to do many things by their charms but the holy scriptures do mention but one And that is of snakes serpentes which they did charm From hence the prophet Dauid fetcheth a coÌ„parison Psal. 58. by which he sheweth that ther is no good couÌ„sel though it be geuen by most excellent men which can recouer the wicked froÌ„ their vngodlines But they stop their eares against it or it doth not sincke into them this his comparison is in the wordâ—… pethen which he vseth is not the adder but the basiliske or some kind of exceding venimous serpent which stoppeth his eares and wil not heare the voice of the charmer though he were a most skilful enchanter Solomon giuing instruction how a man is to appease the wrath of the ruler doth bring a comparison also froÌ„ hence to admonish a man that hath wisedome to vse it so in this matter of asswaging the anger of the prince that it com not to late Thus he speaketh if y e serpeÌ„t bite where ther is no charm what profit is there to him that is lord of y â— tong he calleth there the lord or master of y â— tong not as it is coÌ„monly taken a babler but he that had skil to vse his tong by charms as enchauÌ„tments which came to late could stand him in no stead after the serpent had stong him so the wisdom which is in a man may come to late The Schoel ob which is as much as to say one which enquireth 〈◊〉 Ob sometyme bagnalath Ob one that possesseth Ob. And somtyme it is sayd the man or the woman in whom there is Ob as Liuit 20. Ob is vsed for a bottle or some hollow vessell But by these places which I haue cited it is manifest that the witch Ob are distinguished for y e witch is not called Ob but enquireth at Ob is sayd to possesse Ob wherby wee may see that the deuil was called Ob for what cause I know not but it is supposed because hee did speak with a hollow voice as it were out of a tub or a botle 〈◊〉 as it is sayd Thy voice shall bee like Ob out of the ground this same kind is thought of the most learned to be that deuil which the Gretians called Python S. Luke doth report Act. 16. that at Philippos there was a mayd which had a deuil in her whom he calleth a spirite of Pytho this maid did deuine brought great gayne to her maysters thereby The oracles of the heathen in old time were froÌ„ such And of this we are also to speake more afterward but I take it a thing very manifest that if Pytho were only a deuil which spake out of a mayde as this in the Acts the 〈◊〉 â—…llae were maids for the deuil which fayned himselfe to bee a great God seemed y t it must be a virgin preest out of whoÌ„ he must speake then Ob was more general For he did not alwayes speak out of the witch nether did they alwayes demaund to know y â— matter of him but he was sent to fetch vp the soule of him whom y e party would speak withal as appeareth by the words of Saul For he biddeth her deuine by Ob fetch vp him whoÌ„ he should name The 7. is
make one body to beare the likenes of another it is but a colour But some man wil say what reason is there to shew that they can doe so much being of an essence inuisible We may not staye heere within the limites of our owne reason which is not able to reach vnto or to comprehend what way Deuils should be able to haue such operations We may not I say measure their nimblenes power subtilties in working by our owne vnderstanding or capacitie But we must looke what the holy scripture doth testifie in this behalfe and therin rest and stay our selues We haue a manifest proofe Exod. 7. that the Deuill can take a bâ—…dily shape For when Aaron had cast downe his staffe and it was turned into a Serpent the Enchaunters of Egypt cast downe their staues and they became Serpents which was indeede but in shewe and appearance which the Deuil made for he deluded the senses both in hiding the forme of the staues which indeede were not any way changed and also in making a shewe of such bodies as were not this was done openly in y â— cleare light for otherwise it might be thought to be a meere illusion For we see that men in extreame sickenes thinke they heare a voyce and see a shape which none other in presence eyther heareth or seeth some are so melancholike that they imagin they heare and see that which they doe not for Sathan deludeth the phantasie so â—…ore that the partye doth suppose that his very outward senses do perceaue the matter but here was no such thing but all which were with Pharao thinke theâ—…e 〈◊〉 very Serpents indeede sauing that Moses and Aaron did knowe it was the iugling of the Deuill King Saule when God had forsaken him and being in distresse sought vnto a Witch He is desirous to talke with Samuell which was dead for he annainted him to be king ouer Israell He requesteth of the witch that she would bring him vp she taketh the matter vpon her there commeth vp one which taketh vpon him to be Samuell and the Scripture calleth him so Saul and the witch take it to be so He appeareth in a bodily shape vseth goodly plaine speeche It was not the true but a false and counterfeit Samuel euen a wicked Deuill For he handleth the matter very cunningly but yet in diuers things bewrayeth himselfe He was content that Saull should fall downe and worship him which the true Samuell would neuer haue suffered He doth not rebuke him for seeking vnto a witch which the scripture condemneth And the Lord imputeth it vnto Saull for one of the sinnes for which he did destroy him In which place the Lord saith he sought to consult with Ob. This is out of doubt that the holy Ghost is far from calling the soul of Samuel Ob. and as for the woman she is not called Ob but Bagnalath Ob on which possesseth Ob. Nowe let vs consider his speeche why saith he hast thou disquieted me by calling me vp Marke what subtilty there is in these fewe wordes This is most certaine that the soules of righteous men are not subiect to the call of a witch but the crafty Deuil would make men belieue that they be and euen drawen foorth and troubled or disquieted For his speeche is Lammah Hirgaztanâ—… which is as much as to say wherefore hast thou caused me to shake or be disquieted with feare It is deriued of Ragaz which is to shake and tremble Would the true Samuell make men belieue that the witch with her Ob. had such power to fetch him vp If it were Samuel indeed why did he not rather say that God sent him Againe the common error was that the soules of the righteous were in some place beneath in the earth where the witches familier spirite could come and bring them vp and for this cause also this counterfeite Samuell saith he had made him come vp Abrahams bosome was Paradise and S. Paule was taken vp into the thirde heauen and that he saith was Paradise Then Samuell must haue come downe and not haue come vp We see then that his speeche â—…endeth to confirme wicked and abhominable errors which may suffice to prooue that it was a Deuill Furthermore Moses doth shew that at the beginning the Deuill did talke with Eua vsing the serpent for his instrument If he could then immediately after his fall vse speech shall we doubt that he cannot now Is it not apparaÌ„tly set forth in the gospell that Deuils came out of many crying and saying what haue we to do with Iesus c. S. Luke Act. 19. doth shew that certain did take vpon them to name ouer those which had vncleane spirites the name of the Lord Iesus saying we adiure you by Iesus whom Paule preacheth and he saith that the euill spirite made answere and said Iesus I know and Paule I knowe but who are yee I conclude therfore out of these places of scripture that Deuils can take a bodily shape and vse speeche An answere vnto certaine friuolous reasons which some doe make to proue that the Deuils did not make those apparitions that he cannot appeare in any bodily shape The 7. Chapter THere is nothing almost so plaine but that there may be cauils made against it and some probable shewe of reason such therfore as take vpon them to maintaine that Witches and coniurers doe nothing by the helpe of Deuils and that spyrites can take no visible shape deuise all the shiftes which they are able to auoid those testimonies of scripture which I haue alleaged It is necessary therfore that ere I proceede any further 〈◊〉 the futility and vanity be shewed of the chiefe reasons which are brought for that purpose First touching the Enchaunters of Egypt might it not be that they made Serpents indeede by naturall Magicke for they which do know the secretes of nature may do things straunge meruellous To this I answere that if Iannes and Iambres did by their skil in the secrete power of nature turne their staues into very serpents I know few of the miracles of Christ which they might not eyther doe or as greate Christ turned water into Wine If those Enchaunters had bene there and by naturall Magicke had turned their staues into serpents who woulde not or might not iustly haue affirmed their miracle to be the greater The workes which Christ did beare witnes of him as he saith to declare that he was the sonne of god How could this testimonie bee infallible if so greate thinges might bee wrought by the power of nature we see then it is against pietie to bring such a thing in question any way to beate it into mens heads Againe if those Magicians had such skill to worke by nature they must needs go beyond nature her selfe which were a foule absurdity to bee anye way graunted for they could bring forth serpents at an instant and she can not bring forth the least
maister to seeke vnto a cunning man The self same deuil knoweth best where the cup lieth hid and who stale it He therfore is y e most fit doth giue the directioÌ„ But what hath y â— deuil gained by this he hath gained euen his desire for God letting him loose for to tempt here followe great sinnes First there is theft then seeking vnto deuils But because men are blind and suppose that such a seeking is no great offence I will shew what the Lord speaketh thereof in the holy scriptures I will first referre men vnto that which the holy Ghost saith of King Saule 1. Cronic 10. For there we may see that there are two sinnes meÌ„tioned for which the Lord did destroy Saule The one that he spared Agag The other that he enquired 〈◊〉 â—…ho The Lord hath giuen an expresse commandement Dâ—… 18. that his people shall not seeke vnto such The Prophet Esay chap. 8. ver 20. affirmeth that there is no spark of light in those which doe enquire at those which haue familiar spirites It is as much as if he should say they haue no sound knowledge of God at all in them This is a thing to be woondred at that in places where the Gospell hath bene many yéeres taught there should bee men found that are ignorant of God But indéede they haue not reuerenced but despised the light in their hearts The Lord doth threaten sharply Liuiti 20. vers 6. that person which shall seeke vnto those that worke with the deuill The words bee these The soule which shall turne it selfe vnto Oboth that is to the Spirites of â—…ytho or to the Soothsayers to goe a whoring after them I will set my face against that soule and will cut him off from among his people God saith here that such persons as seeke vnto Coniurers and Witches doe goe a whoring after deuilles The soule of man should be kept pure and chast vnto God as a wife vnto her only husband They should not commit spirituall whoredome with deuilles as the Lord doth here charge those which seeke vnto deuilles What a foule thing is this that such as haue made a solemne vowe in baptisme to forsake the deuill and all his workes should now séeke vnto deuilles for helpe Hee that committeth adulterie in the flesh is not to bee suffered Then how much more are these worthie to bee rooted out which haue so vnfaithfully broken their vowe made vnto GOD and haue committed whoredome with deuills If there were no other hurt but this by witchcraft you sée the deuill hath gained much when many giue counsell and many doo seeke vnto such as haue familiare spirits and so in effect fall from the liuing God I might stay here and procéede no further to shew what doth mooue the deuill to doo such things by Witches as he could doo as well without them and what doth mooue him to heale such as are hurt to reueale things which are lost or stolen and as it were to doo good But I goe a litle further and shew great and generall mischiefes What greater aduauntage vnto the deuill then to hold men from turning vnto God by repentaunce And this hee doth bring to passe by Witches All chastisements come from God whether they be such as hee doth with his owne hand inflict or such as hee giueth the deuill point to lay vppon men So that whether the Lord God doo it with his owne hand or by the diuell as hee did vnto Iob or whether the deuill doo it without a Witch or by a Witch all is one in this respect that it commeth from God shold humble men and bring them vnto true repentance But men looke no further theÌ„ vnto y e witch they fret rage against her they neuer looke so high as vnto God they looke not to the cause why y â— deuil hath power ouer them they seeke not to appease Gods wrath But they fly vpon y â— witch they think if shee were not they should doo well enough shee is made the cause of all plagues mischiefes whereas in very deede she is but an Instrument which the deuill vseth for a colour their owne wickednesse hath prouoked God to anger to giue the deuill power ouer them It is their own infidelity which hath bewitched them they should now turne vnto God and they runne after the deuill For some fall vpon the Witch and beate her or clawe her to fetch blood that so her spirite may haue no power These are well after for the deuill is glad to make them Witches For when as they ascribe power vnto such things to driue out deuils what are they but Witches Some runne vnto the Witch when any friend of theirs is bewitched and threaten her that if she doe not take home her spirite and if that he come any more they will cause her to bée hanged They should runne only vnto God by a liuely faith true repentance and hartie prayer to haue the deuill remooued and they runne vnto the Witch ascribe vnto her that which doth belong only vnto God for they thinke that she hath power to send the deuill and to take him off Alas is there any true faith in these men The deuill hath bewitched them to kéepe them out of the way of repentaunce and to make them his bondslaues Others there bee which haue their Hogges distragely or some other cattell It may be they be so blind and so wicked that God hath giuen power vnto the deuill to make hauocke indéede He mooueth the Witch and she sendeth him Their sinnes they looke not vpon but how to ouercome the power of the Witch as they imagine And what doe they They take a Hogge or some other beast and burne it aliue Doth this driue away the deuill Sure if it doe it is not because it doth ouercome him but because he is delighted with their burnt offring which they offer vnto him What should I stand to reckon vp all the deuises which they haue to driue away the deuill if he haue begunne to hurt them to vnwitch as they call it or to keepe him off with their charmes or with their night-spell which they haue learned What neede is there to rehearse the knackes which they haue to driue away the ague the Tooth-ach to make the Whay Curd to make Butter come to make Cheese runne They bee all very witcheries wrought by the deuill For it is by 〈◊〉 naturall meanes and to tye the extraordinary power of GOD vnto such things is verye blasphemous These bee the fruites of Poperie which hath remooued away the light and left the people in the dark to be deluded by the deuill which remooued away the spirituall armour wherewith the soule should bee defended and taught the people verie witcheries Wee see then or at the least all may easely see that while men are thus blinded with wicked errours about witches they are so farre from the way of repentance that they are carried
glory is not regarded For if the people did regard Gods glory they would hate witchchraft shew their vehemency against it because his dishonor is much procured thereby as when men go for help vnto his enimy but we sée they hate not that But if a man or child be sick they run vnto a witch they hate not y â— ioyning in compact with deuils when as they runne for help vnto them they haue somewhat lost or stole they doo by by fly vnto deuils they make account that those be good witches do no harme But in very déed they be as euill as other witches for they haue felowship with deuills which is the chiefe fault for those daÌ„mages which they ascribe vnto witches are not in their hand to giue power to the deuill for to doo Then if they did it for loue of God they would hate these also but we sée they doo not only alow them but make of them God coÌ„mandeth in his law that all that haue familier spirits should be put to death yet I say the faithles people doo make much of them alow of them Moreouer there be none more extreme haters of witches then such as be infected with a kinde of witchcraft them selues for what are they but witches if a man looke well into y â— matter which haue their night spell and so many charmes deuises to auoide the daungers of witchcraft or to vnwitch none are more furious agaynst witches then these such as of all others are y â— readiest to run for help vnto the deuill therefore I may boldly affirme that it is of a mad rage and not of a good zeale that the most are carried withall against witches which ought to teach men wisedome discreation warines when they be for to deale in such matters especially when as it doth concerne life or death What manner of persons are fittest for the deuill to make his instruments in witchcraft sorceries and who are subiect vnto his harmes Chapt. 11. WHen Satan at the first enterprised the ruine and destruction of man he did not vnaduisedly set vp on the worke but in great subtilty chose him a fit instrument for the purpose euen the serpent who was more subtill then any beast of the field He is now an old serpent long practised and hath increased his subtilty by much approoued experience He doth not nowe attempt his wicked worke but 〈◊〉 all y â— fittest waies meanes that hée can hée doth obserue time place with all other circumstances and looke of what sort soeuer his worke shalbe he séeketh coÌ„uenient persons as matter to work vpon he chuseth out fit instruments to worke withall when he raiseth vp some heresie to destroy y â— true faith which is with subtill shew to be defended he suggesteth not the same into the minde of a blunt vnlearned foole which is able to say litle but if it be possible he espieth out a subtil minde which is also proud vaine glorious stiffe to maintain any purpose Likewise when he will séeme by witchcraft he doth not hope to draw a godly man well instructed in Gods word into his net to make him a witch for he is not subiect vnto his illusions there is light in him which the darknes can not smother What then he séeketh for vngodly persons which are blind full of infidelity ouerwhelmed drowned in dark ignorance If there be aboue all these a melancholike constitution of body his impressions print the déeper in the minde If they be fell and giuen to anger ready to reuenge they be so much the fitter pouerty also will help in some respect When such a person is mooued with furie shee curseth biddeth a vengeance light vpon him with whom she is displeased she biddeth the deuill all the deuills in hell take him the wicked spirit who inflamed her heart is ready at hand and if he haue power to hurt y â— party giuen him of God or sée any probability that he shal haue or know any disease ready to breake forth in some likenes or w t some voice doth demauÌ„d what he shall doo it may the woman doth think it very strange at the first is a fraid to heare a thing like a cat speak but this feare in time is remooued The coÌ„iurer is one that hath a mind addicted vnto curiosity vaine estimation he taketh him selfe by déep skill power to rule ouer deuils therfore though he appeare fierce terrible before him it is not amisse nay it confirmeth him y â— more Now for conuenient matter to work vpon I coÌ„fesse y â— the deuils are instrumeÌ„ts which God vseth not only to be executioners of vengeance vpon the reprobate to plague y â— wicked but also to assault to teÌ„pt to vex to chastise his déere children and therefore they haue sometimes leaue to afflict some of these in body or substance but y â— is rare when it is so Gods holy seruaunts doo looke vp vnto him confesse their sinnes with humble hearts séeking fauour and release at his hands as Iob did they turne not their eyes vnto witches they cry not out vpon them as if they were the cause you heare not these wish they were rooted out because they feare hurt by theÌ„ but they abhor the sin and in zeale of Gods glory desire that due execution may be done vpon them The deuil then by his witches coniurers preuaileth not amonge these hee doth preuaile among an other sort of men greatly he hath power giuen him to plague to vex many of them they haue no power of true liuely faith to withstand him they bee full of all darknes ignorance the heauenly light power of Gods holy word is not abiding in them marke it who will he shall finde this most true that y â— greatest part of those which cry out y t they are bewitched that run vnto witches for help that vse their charmes séeke so many waies to vnwitch are euen as ignorant as far from zeale loue of y â— gospel as full of vices as the very witches them selues so that y â— deuil doth euen with as much ease seduce lead these men into errors by witches coniurers finding them in y â— dark as he doth allure the poore siley old woman to be a witch and the Idolatroâ—…s adulterous masse-priest to be a coniurer Thus much may suffice to shew what persons y â— deuil doth make choise of to be his instruments and what maner of persons he deceiueth hurteth by them The true remedy whereby men are deliuered from all feare and daunger of witchcraft Chapt. 12. MEn are glad to finde a medicine that will driue away rid them off an ague how much gladder would they bee to finde a present remedy to preserue them safe frée from the feare off all imagined hurt and danger which cometh