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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19295	The mystery of witch-craft Discouering, the truth, nature, occasions, growth and power thereof. Together with the detection and punishment of the same. As also, the seuerall stratagems of Sathan, ensnaring the poore soule by this desperate practize of annoying the bodie: with the seuerall vses therof to the Church of Christ. Very necessary for the redeeming of these atheisticall and secure times. By Thomas Cooper.	Cooper, Thomas, fl. 1626.	1617 (1617)	STC 5701; ESTC S108665	124,670	401

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 con●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 thē As being an idle vagrant generatiō alwaies gadding their own house is a Wild-cat they must needs be stirring whom the Diuel driues 3. And lastly to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse but to accuse and draw them to the Iudgement Seates for the saluation if it may bee of their poore soules And though Iudgement may sease vpon them yet so long as they liue they may be relieued onely with the coursest and that for necessitie especially heere an Interpreter one of a thousand prooue their best Purueyo● 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 ri●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

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 W●… 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 th● 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 liue● 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 c●reth not what he parts with and so expressing those desires by some intemperate and violent passion giue● 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

HItherto of the difference of Witches in regard of their Training to and interessing in their Trade Now let vs further consider of their seuerall kinds and effects Howsoeuer Satan doth especially by this Art of Witch-craft raigne in the children of disobedience and doth generally aime at the destruction of the soule yet as formerly he varied his pollices according to the seuerall Ages of the world and diuerse dispositions and affections of men in the enticing of them to this Mysterie so doth he not want his dangerous snares to detaine them in his obedience and that by limiting his power in such seuerall manner vnto each that so they may confirme each other in their Trade and by their mutuall references to each other doe more mischiefe in the world And therefore as Feare and Loue are two speciall bonds to bind to obedience therefore hath the Diuine Prouidence so disposed that Satans power in some shall bee restrained onely to do hurt that so such as will not Feare God may by this meanes stand in awe of the deuill and of the Witch his seruant who are called Bad Wit●hes And so contrariwise there are others who by Diuine Iustice are giuen vp to Satans power with this limitation onely to helpe and do good and these are called Good Witches Blessers Wise and Cunning-women And this Diuine Dispensation is both Sutable to the parties who are limited thereby and also very auaileable for the execution of the Diuine Iustice. I say sutable it is to the seuerall qualities of the parties thus diuersly dispensed whereof some being vaine-glorious drowned in Poperie are therby caried with the applause of Good Workes and therefore are fitted by Satan therevnto Others are prone to malice ●iscontent couetousnesse c. and so are likewise fitted by the Deuill with power to bee auenged And doth not the iust and holy God by this diuersitie and restraint of Satans power accomplish most wisely his iust wrath vpon the wicked Yea certainely and that not onely vpon the vnbeleeuing world but vpon the very Witches themselues As for the vnbeleeuing and wicked Generations they are hurt by the one that they may with the danger of their soules seeke helpe of the other And they haue helpe by the one that so as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other And so betwixt the Good Witch and the Bad afflictions are encreased and yet repentance excluded and so the measure of finne is made vp among the children of disobedience that so the measure of vengeance may accordingly be inflicted And doth not this also very wisely further the damnation of the Witches themselues Yea certainely the Bad Witch by hurting makes way for the good Witches helpe and so thereby encreaseth her sinne and the Good Witch in helping bewrayes the Bad Witch and so many times brings her to the Gallowes The Good Witch in helping makes more worke for the Bad who being suspected reuengeth her selfe vsually by doing more mischiefe and so thereby ripens her sinne to the Gallowes and so still makes more worke for the Blesser to encrease her condemnation The Bad Witch because she doth hurt is hated of the world and so thereby encreaseth her malice and doth more harme The good Witch is honoured and reputed as a God because she doth good and so is hardened in her sinne and ripeneth the same by adding to all former sinnes finall impenitencie and so vsually commits the vnpardonable sin Thus doth the prouidence of God appeare in the diuers dispensation of his iudgements by these instruments of his fierce wrath Who in these daies are for the most part women 1 Both because these are commonly more ignorant and therefore fitter to be ensnared 2 And also vsually more ambitious and desirous of Soueraignety the rather because they are bound to subiection 3 And are also more obstinate where they take and so fitter to stick to it 4 And by reason of their sex and simplicitie haue more meanes to hide this sinne or else to escape punishment as being more capable of compassion in regard of necessary occasions of child-bearing c. SECTIO I. Of the Bad Witch THus she is so called because she hath onely power from Satan to doe hurt and that by speciall league and couenant with Satan And this is also called the binding Witch in a blasphemous imitation of that Diuine power of binding and afflicting which peculiarly belongeth vnto the glorious Lord Ose. 6. 1. Her power extendeth in shew euen as her Maisters Satan doth not onely vpon the dumbe and senselesse creatures to breed terrour and inconuenience to man but euen vpon man himselfe Both vpon his bodie to strike it with all kindes of diseases yea with death it selfe Iob. 1. 17. As also vpon the soule to afflict with Madnesse security c. And yet her power is restrained onely to doe hurt and that in diuerse respects as you haue partly heard especially 1 That heereby Satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts 2 That the Bad Witch may bee confounded in her power seeing it is not paramount she cannot helpe what is hurt 3 That way heereby may be made for ●er detection by the Blesser 4 That the Good Witch may by this meanes vent all his consening wai●s of spels charmes c. to helpe withall SECT III. Of an ordinarie meanes whereby these Bad Witches seeme to effect their ●●schiefes namely by cursing where of Satans policie in colouring his assistance heereby and decei●…ing and hardening the Witch in her sin AS the Bad Witch hath power to hurt so as it is obserued doth shee vsually execute this power 1 By horrible fearfull cursings and execrations of those Parties whom she malignes Inuocating vpon her bare k●…s for so the manner is the vengeance of God vpon them And if she can conueniently to their faces breathing out these fearefull curses and direfull execrations against them So not to vse further instance is it confessed that this condemned captiue vsed ordinarily to curse her neighbours and thereby as shee vaunted to get the vpper hand of them And this in an Apish and blasphemous imitation of the Diuine Iustice which by such maner of execrations is denounced against the wicked Deuteron 28. Leuiticus 26. Iudges 5. Curse ye Meros c. Now the Policie of Sathan in prouoking to these execrations is manifold As not onelie 1 Hereby to encrease the Witches sinne by enraging her soule through these cursings to malice and reuenge But heereby also the Lord in his Iustice Returneth her cursings on her owne pate though she may hurt the bodies of others thereby yet the chief hurt shall rebound vpon her owne soule The wrath of God like a riuer of Brimstone inflaming those Execrations which the accursed caitife sendeth vp to Heauen and so returning them backe vpon the Author thereof and is to