them with the presence of his power And so to keepe them by terrour from starting backe and yet to giue them hope by this resemblance of his power that he is able to do for them what they may desire able to confound their enemies and defend their friends And so happily for that time also hee doth proceede no further with them It is not long but he meetes with them againe and then proceedeth to binde them to his allegeance by entring into a solemne league and couenant with them But before we do come to speake heereof let vs make some vse of Satans former Policies Surely howsoeuer it be common to all 1 To sinne of Infirmitie yet let vs take heede of presumptuous sinnes 2 Though wee sinne yet let vs not reiect the meanes which may bring vs to repentance 3 Let vs learne in all things to cleere God and condemne our selues that so Sathan may not preuayle against us 4 Take wee heede likewise of Ignorance and wilfull resting thereon lest hereby Sathan preuayle against vs. 5 And learne wee to Moderate our desires and to get the victorie ouer them lest heereby Sathan take aduantage to drawe vs to vnlawfull courses 6 Obserue wee the admirable iustice of Almightie God that Presumptuous sinnes shall reape no better comfort then despaire and so by despaire betray themselues to Solitarinesse And therefore to preuent despaire let vs daily renue our repentance 1 Renouncing our selues by seeking to the mercie of our God 2 And take we heed of discontens and murmuring against the Lord lest the Lord leaue vs to Sathans power 3 And though we must daily distrust our selues yet let vs not neglect the Testimonies to take the surer hold on GOD lest Sathan by degrees steale vpon vs obseruing his Cunning 4 That first he worketh vpon the soule secretly and afarre off and so commeth neerer to open contracts And therefore labour we to resist in the beginning vsing societie gratiously and following our callings CHAP. V. Satans Policies in confirming his Nouices in this their Trade THis is discouered eyther in the Couenants that passe betweene Sathan and the Witch to this purpose or else Such other Stratagems and deuices That are vsed to this end of which in their Places to make them sticke to their couenant and so to performe the bargaine Concerning the couenant certaine it is that though as you haue heard Sathan dallies for a time to draw vs on yet at length he will not faile to make sure of his Prentice by binding him in some solemne Bond to faithfull seruice and performance of what hath formerly beene promised Now in the Couenant wee are to consider First the Nature and Qualitie of the Couenant Secondly the seuerall ceremonies enterchangeably concurring to the solemnizing thereof SECTIO I. COncerning the Couenant certaine it is That there passeth such a Couenant betwixt the Witch and Satan as appeareth 1 By the Testimony of the Word as Psa. 58. v. 5. where the originall yeeldeth thus which heareth not the voyce of the Charmer or Mutterer ioyning societies together wherein the holie-Ghost both setteth downe the effect of a Charme namely that it is able to stay the Adder from stinging those that shall touch him As also the Ground of the Charme wherein it hath it power Namely 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 these daily offers hee makes vnto men to giue them this to do that for them 3 The euent and successe of Witch-craft makes it plaine which being sometimes wonderfull alwayes aboue the power of the silly Witch It must 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 Couenaut is To make sure of his Prey which by vertue here of 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 cunning poysons by outward violence c. or 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 the Diuell THese are of two sorts The first expressed and man fist 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 liues 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 careth not what he parts with and so expressing those desires by some intemperate and violent passion giues 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 reuengo 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
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 conenant 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 confouaded in her power seeing it is not paramount she cannot helpe what is hurt 3 That way heereby may be made for ber detection by the Blesser 4 That the Good Witch may by this meanes vent all his cousening waies of spels charmes c. to helpe withall SECT III. Of an ordinarie meanes whereby these Bad Witches seeme to effect their mischiefes namely by cursing where of Satans policie in colouring his assistance heereby and deceiuing 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 execerations of those Parties whom she malignes Inuocating vpon her bare knees for so the manner is the vengeance of God vpon them And if she can conueniently to their faces breathing out these fearefull curses and direfull execrations against them So not to vse further instance is it confessed that this condemned captiue vsed ordinarily to curse her neighbours and thereby as shee vaunted to get the vpper hand of them And this in an Apish and blasphemous imitation of the Diuine Iustice which by such maner of execrations is denounced against the wicked Deuteron 28. Leuiticus 26. Iudges 5. Curse ye Meros c. Now the Policie of Sathan in prouoking to these execrations is manifold As not onelie 1 Hereby to encrease the Witches sinne by enraging her soule through these cursings to malice and reuenge But heereby also the Lord in his Iustice Returneth her cursings on her owne pate though she may hurt the bodies of others thereby yet the chief hurt shall rebound vpon her owne soule The wrath of God like a riuer of Brimstone inflaming those Execrations which the accursed caitife sendeth vp to Heauen and so returning them backe vpon the Author thereof and is to seale vp hereby vnto her eternall vengeance yet so as that it is very fearefully cloaked euen by these cursings For heereby Satan not onelie perswades the Witch that whatsoeuer euill ensues proceeds from the vertue of that curse and not from his secret helpe But in that the name of God is inuocated to take vengeance on these parties thereby also the power of Satan is further concealed as if now the Lord did answere the desires of these Monsters And so in that hee doth answere them therefore they are in great request with him yea in that things succeede according to their cursings heereby is arrogated the power of almightie God and so the Witch puffed vp with conceit of diuine authoritie SECTIO IV. ¶ Of Good Witches or Blessers as wee tearme them Heere first of their Nature and Condition AS the Badde Witch hath onelie power to hurt So the Good Witch or Blesser hath onely facultie to doe good to helpe c. And that also by consent in a league with the diuell And is therefore blasphemously termed The Vnbinding Witch as being able to vndoe what the other hath done And this Satan disposeth in notable Policie not onelie that some order may appeare in his kingdome of Darkenesse whereupon it may the rather be obeyed but especially aduancing hereby his imaginarie power in the hearts of his Proselites that he is as God able to doe all things to hurt and helpe c. and thereby secretly to delude his Schollers that if they can vnbinde others why may they not vndoe their owne bonds what reckoning to be made of anie Couenant with Sathan seeing hee will thus bee content to haue his workes dissolued c. And this the rather because he so diuides his gifts as may be thought not to one all but to each seuerall whereby he I both blasphemously imitates the diuine prouidence 2 ties the Witches more obsequiously vnto him 3 makes shew of absolute libertie in his dispensation 4 and hereby sitteth his instruments to doe more mischiefe 5 and yet secureth them in their damnable estate as being by this meanes more seruiceable to each other SECTIO IIII. ¶ That their skill in helping to things that are stollen and healing diseases is not a gift of GOD whereuppon they are accounted Good but rather they doe it certainely by the helpe of Sathan THat it is not of God appearth 1 By the Qualitie of their persons because they are generally ignorant prophane abhominable and therefore the Lord will not reueale such secrets vnto them Psalme 25. But vnto them that feare him 2 By the Consideration of the time wherein these Reuelations are pretended which being the time of the Gospell established when an ordinarie meanes of reuealing Gods will is on foote therefore now wee hauing the Word as we may not expect such Reuelations so they are not granted to vs from the Lord our God Especially if we consider the matter pretēded to be reuealed which is not any necessarie thing concerning Saluation but onelie some particular accidentall matter concerning the present estate of this life for which we find not that there were any Reuelations from the Lord but onelie concerning the generall state of Kingdomes and as it concerned the Spirituall good of the Church Besides if we consider the manner of the Reuelation which is neyther by Gods spirit immediatly nor by an Angell from heauen not by the soule of some man that is formerly dead and that in some Dreame or Vision for
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 rife 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 witch-craft 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 Witch-craft 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 Witches power Doth not this exalt her in the place of God prouoke the people to feare and loue her c 2 And seeing the hurt appeareth onely by his cunning to be done to the bodie doth not this nourish the people in this Atheisme that either their soules are in no danger all is well with them or they neede not trouble themselues thereabout seeing the diuel doth not trouble them nay doth not this nourish this conceit in their mindes that they haue no soules or else that they are mortall they end with this life and therefore vse all meanes for the maintenance hereof and then care is taken sufficiently 3 Doth not this conuince the Atheist that dreames of Generall Grace All shall be saued seeing by this Doctrine and Practise of Witch-craft It is now apparant That not onely naturally we are the bondslaues of Satan but that many purposely yeelde vp themselues to his cursed will renounce their saluation to become his slaues binde themselues to eternall damnation and so are made oft-times fearefull spectacles of the Diuine vengeance being carried away by the diuell and haled violently to destruction 4 Doth not this iustly confound that common delusion That there is no hell but to be in debt in prison c. Doth not this conuince such as liue in that profane and fearefull manner as if there were no God to Iudge them no diuell to torment them Do not their desperate courses plainely discouer to whom they doe belong Are they not of their father the Diuell because his workes they doe are they not running headlong to Hell by their desperate impenitencie doth their damnation sleepe that so turne the grace of God into wantonnesse Hath not the god of this world blinded them that they cannot obey the truth Are they not appoynted to perdition that thus crucifie the Lord of life Is there any more sacrifice left for sinne for such but euen violent fire to consume the aduersaries Herbrews cha 10. 26. 27. Iude verse 4. Iohn chap. 8. 44. SECTIO VIII It is a plaine conuiction of the contempt of the Word FOr as the Lord when Pharaoh would not beleeue his seruant Moses did therefore giue him vp to be deluded by his Sorcerers and Enchanters who dooing such wonders in shew as Moses did in trueth did thereby harden Pharaohs heart and so ripened his sinne and iniquity euen so it is iust with God because we despise his Word and contemne his true Prophets therefore to leaue the common people generally to bee hardned by such fained wonders as the prophets of Sathan make shew of in the world that they might bee effectuall to encrease transgressions against the Lord and so to ripen them to the day of vengeance Thus did the Lord giue vp Saul for his disobedience and contempt of the Word to seeke vnto Witchcraft 1. Sam. 28. Whereby hee ripened his sinne and drew on speedy vengeance vpon himselfe and Gods People for his sake 2. Sam. 29. Thus was Ahaziah left to seeke helpe of the god of Ekron that so he might receiue of the Lord the Sentence of his destruction 2. Reg. 2. SECTIO III. Of Reproofe IT reprooueth the Idolatrie and false worship of the Times conuincing the falshoode and abomination of Poperie and iustifying the truth and vertue of the Gospel of Iesus Christ. As that first where superstition raignes and is not yet weeded out there wee see Witch-craft to be magnified and so to abound as in the Orcades among the Heathen But where
true Samuel would haue reproued Saul for running to Witches hee would haue exhorted him to repentance 1 And therefore though the Word call him Samuel yet this was according to that which seemed to delude Saul 2 And though Saul might bee told by the Appearance what should befall him yet might this bee done by Satan as being either acquainted by the Lord with his purpose heerein or coniecturing by Sauls case what was like to come to him for his disobedience to God As for that which the Church of Rome doates concerning the walking of dead men howsoeuer the Lord gaue power vnto his Prophets to raise the dead yet neither had this Witch any such power neither was the case necessarie why it should be at this time neither needed Satan to vse this meanes seeing he might doe the feat as well by himselfe counterfeting the shape and person of Samuel Neither may extraordinarie and miraculous working vpon speciall occasion bee traduced to warrant the ordinarie walking of persons after their deaths whose soules the Holy Ghost witnesseth to bee at rest and can their bodies walke without their soules Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation wee finde in the Word this power of raysing from the dead to haue bene exercised profitably and therefore seeing now there was no such cause for this miraculous worke it followeth to bee the delusion of Satan and not the finger of God But here me thinkes I heere some reply that if this were but a collusion of Satan blinding and deceiuing Saul why might he not also deeceiue the Witch as pretending to bee raysed vp by her that she had power of him when it might bee but some iugling trick to bleare her eyes she raised vp no deuill in Samuels likenesse but rather was meerely deluded with a conceit heereof Surely howsoeuer the Patrones of Witch-craft would gladly thus cōclude to condemne the truth of the Word that there are Witches which worke by Familiar spirits yet doth the circumstance of the Historie plainely confound them Howsoeuer they also imply further that the Witch might suborne some man or woman in the likenesse of Samuel to giue this answere seeing no meere humane vnderstanding could attaine to that knowledge And therefore it necessarily followeth that the Witch by vertue of the couenant with Satan raised him vp He by his power and skill counterfeited Samuel at an ynch by his experience and office was able to acquaint him with Gods wil and so as an instrument of Diuine vengeance to hasten him to his destruction And as Satan thus foretells things by meanes eyther true or counterfeit so doth hee also Diuine without meanes either possessing those that are his oracles Acts the sixteene chapter and sixteene verse or inspiring them by outward obsession with his will and councells whereby they become counterfeit prophets and reuealers of things to come such as were the Sybills c. Of all which wee are to make this vse 1 As to iudge wisely of the power and manifold cunning of Sathan 2 So to consider of the preciousnesse of the soule for which Satan takes such paines becomes such a drudge c. and to preuent the Diuell by our care and diligence not so much for the bodie and the meate that perisheth but for the poore soule that it may be saued euerlastingly 3 Lastly seeing Sathan by these Inspirations and Exorcismes deceiueth the simple and vnstable soules causing them to beleeue that such trances and inspirations are from God therefore learne we to distinguish betweene Diabolicall Reuelations and the true gift of Prophecie which God in Trances reuealeth vnto his seruants As first Diuine Trances may bee where the soule for a time is seuered from the bodie 2. Cor. 12. 2. But in these Diabolicall though the senses may bee bound or benummed for a time yet the soule is neuer seuered from the body because this is a worke miraculous to take the soule out of the body and revnite it again 2 In Diuine Trances the poures and faculties of soule and bodie though their operations cease for a time yet remaine sound and perfect but in Satanicall Extasies the parties being cast into phrensies and madnesse the very faculties of nature are empaired and and so distempercd as that they seldome recouer the right vse againe At the best they cary some skarre of Satan to their graues whereas the Saints receiue a further measure of Illumination and encrease of grace in all their powers and faculties 3 Diuine trances do alwayes tend to the good of the Church confirmation of the Gospel and aduauncement of Pietie Acts 10. 11. those of Sathan to the contrary And thus farre of Witch-craft by Diuination CHAP. IX Of Witch-craft consisting in Operation COnsider we now of Witch-craft in operation which really worketh strange things This is done first by Enchantment namely when by some Charme wonderous workes are wrought Which is not onely expresly forbidden Deuter. chapter 18. verse 11. but is also manifest by the things wrought hereby As 1 Raising of Stormts 2 Poysoning of the aire 3 Blasting of Corne. 4 Killing of Cattell 5 Breeding strange torments in the bodies of men 6 Casting out of Diuells c. All which and such like workes belōging to the diuine power iustice If therefore they shall be imitated or in any measure effected by the creature It is a plaine vsurpation of the diuine office and a flat peruersion disgracing of the diuine Prouidēce as being accomplished by indirect meanes Now that these and such are the effects of Witch-craft It is not onely apparant by the Confession of Witches themselues but further cleared by the testimonie of the word who ascribeth this power vnto the Charmer Eccles. 10. 11. where the Originall yeelds thus If the Serpent bite before he be charmed what profite hath the maister of the tongue thereby that is the Charmer signifying therein that if the Charmer come in time he might preuent by his charme the Serpents stinging And what else I pray you doth Balaams words implie when being crossed by the power and mercie of God hee is forced to confesse that ther is no sercery against Iacob nor sooth saying against Israel Doeth hee not therein acknowledge That whereas hee was hired by King Balaac by some charme to hurt Gods People as being by Trade no better then a Coniurer though in the reputation of the ignorant and superstitious people hee was esteemed a Prophet his Charmes could not preuaile the Lord disappointed him And surely if wee should consider the nature of a Charme it will euidently appeare that it is but a colourable and counterfeit meanes vnder which Sathan shrowdeth his power and malice to diuine withall and so to destroy both bodie and soule Seeing a Charme is no other then a spell consisting of strange words wherin is pretended some secret
are therefore in this respect more greedily intertained Especially heerein to coosin the Blesser the more desperately eyther by prouoking her to robbe GOD of his glorie and so to ascribe these Prayers vnto Sathan conceiting heereby some Diuine power not so much in Sathan who instructs her as in her selfe that by these meanes is able to doe such wonderfull things especially seeing to the doing thereof a more strong and certaine Faith is arrogated As being yeelded for the reason why the Blesser can doe that by prayer which another vsing the same prayer cannot doe because he cannot beleeue And so by this presumption of Faith deluding her in the safetie of her estate that shee is at least in high fauour with God in no danger of damnation whereby she is confirmed in her Practise and so makes sure her condemnation SECTIO IX ¶ Satan shrowds his power Vnder naturall diseases ANd doth not Satan also shrowd his power sometimes verie cunningly and dangerously vnder naturall diseases As both being able to iudge of the nature and criseis of them and so to adioine his power thereto to the hastening of death by preuenting the helpe of Physicke or infatuating the same As also hereby being able to assimilate his malicious and desperate afflictions of the bodies and soules of men to some such like naturall diseases that so his power may bee shrowded vnder Natures distempers Certainely Experience makes this manifest vnto vs And the Policie of Satan herein is manifold And that first to hide his owne secret compact vnder such naturall infirmitie that so he may both deceiue the Witch as imagining that by her naturall medicines she cures only a naturall disease and so that her compact with Satan was either conceited onely or else is now dissolued But especially that he may deceiue others hereby and that both the parties afflicted as detayning them by this meanes from the searching of their hearts and yeelding themselues vnder the mightie hand of God by vnfained repentance laboring to make peace with him that so they may be soundly cured and so sending onely to naturall meanes as if it were but some ordinarie and common infirmitie incident to nature and so if it be cured by such meanes as many times the Lord giues successe to the meanes to punish our security and satisfie carnall wisedome then Satans power is lesse feared lesse regarded whereby he preuailes yet further on the soule by nouzeling it in selfe-conceit of the goodnesse of it estate and so the meanes are aduanced Gods holy and ouer-ruling hand abased and reiected And the Witch set in the place of God and so heereby she preuailes more fearefully not onely in the hearts of those that are holpen to put confidence in her but in others also who are desirous to bee holpen at so easie a rate And so the skilfull Physition That Ordinance of God appointed hereto is neglected and despised and so in the issue the whole glorie and Crowne redounds to the Diuell His power is aduanced his kingdome enlarged the Gospell and Scepter of Iesus Christ condemned or neglected and Atheisme yea grosse Idolatrie encreased and confirmed But if these seeming naturall diseases be not cured by these meanes yet the Credit of the Witch and Satans in her is yet notwithstanding saued 1. Either they sought too late 2. Or else they did not apply the medicine well 3. Or else they did not beleeue it could doe good 4. Or it hath holpen manie others 5. Or yet it may doe good And therefore seeke for more Goe to some other Blesser that hath better skill Make peace with more confidence 6. Or now goe to the Physitian at last to consume their estate and so breed discontent and despaire 7. Or languish in despaire seeing God is forsaken or sought too late vnto And so Satan triumphes in his spoyles confounds the vnbeleeuing generation that liues securely notwithstanding such a Messenger from Hell might rowse it out thereof And so God is glorified in making the world without excuse that still will liue in Ignorance and desperate Atheisme in horrible prophanenesse and workes of the Diuell and hastening hereby the comming of his holy Sonne IESVS with his reward with him to recompence to euerie one according to his workes CHAP. II. Of the detection of Witches and meanes thereto OF the detection and punishment of Witches That they are to bee punished with death especially the Blesser and good Witch as they terme her SECT I. Of vnlawfull meanes of detection HAuing discouered the power of Witches and so followed them to the vtmost of their glorie and aduancement Seeing now Pride goeth before destruction and the glorie of the wicked is their shame Let vs now consider of heir Fall and confusion and of such meanes as further the same Wherein we may behold the admirable wisedome and power of God who as hee leaues them to their owne lusts to embrace Satan and submit vnto him for the obtaining of their desires so hath hee so disposed in his wonderfull Iustice that the God whom they worship when he hath them sure his owne seeing he is greedy of his Prey and would gladly haue other imployment to doe more mischiefe therefore he cares not how soone the bargaine be performed and rather then faile though all other meanes of detection should cease himselfe will bee the instrument to bring his Beare to the Stake And this he doth By Being an instrument for the detection of the Witch and yet in such dangerous policie as that heerein also he hunts after vnstable soules while he seekes to giue them content in the discouerie of the Witch which hath done them so much mischiefe To this is it that he hath not onely The Blesser readie to discouer and detect the Bad Witch that so he might thereby encrease the poore peoples rage against the Witch whereas indeed they should be angry at their sins But whereas in their affliction they should seeke vnto the Lord that smites them by this discouery of the Bad Witch he encreaseth the reputation of the Blesser and so prouoketh the people more eagerly to runne after her And now the Good Witch vttereth easily all her deceitfull wares to the deluding of the parties that are thus inquisitiue and many times to the condemning of innocent bloud And to this purpose because people will bee loath to credit her word concerning the supposed harmer and Bad Witch therefore she hath vsually either some glasse wherein to shew the partie offending or else hath certaine deceitfull and Satanicall experiments to confirme her former detection of the Witch As namely by casting her into the water sticking of needles or bodkins vnder the stoole where she sits burning of the thing bewitched c. By which either she confirmes the superstitious people in a wrong conceit it being easie for Satan to further these signes heereto or if they conceiue aright yet by vsing