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 Witâ—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 â—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 â—er detection by the Blesser 4 That the Good Witch may by this meanes vent all his consening waiâ—s of spels charmes c. to helpe withall SECT III. Of an ordinarie meanes whereby these Bad Witches seeme to effect their â—â—schiefes namely by cursing where of Satans policie in colouring his assistance heereby and deceiâ—…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 kâ—…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
into their hands for the punishment of our infidelitie so if our bodyes escape yet a worse thing may certainely follow Namely the stealing away of your heartes from God by this meanes and so the enthralling of our soules vnder the power of Satan And being wise also in the manner of our reliefe whereby we may happily try them 1. Namely to giue them onely for necessitie of the meanest seeing these being puffed vp with their conâ—orted powers thinke nothing to good for them As I haue obserued they must fare of the best c 2. And to keepe our selues within the bounds of mans authoritie to see them releiued at their houses and that by setting them a worke and so paying them an ouer-plus for it that they may prouide for themselues For hereby happily you may also discerne theÌ„ As being an idle vagrant generatioÌ„ alwaies gadding their own house is a Wild-cat they must needs be stirring whom the Diuel driues 3. And lastly to relieue their bodyes as vpon any iust occasion not to conceale their wretchednesse but to accuse and draw them to the Iudgement Seates for the saluation if it may bee of their poore soules And though Iudgement may sease vpon them yet so long as they liue they may be relieued onely with the coursest and that for necessitie especially heere an Interpreter one of a thousand prooue their best Purueyoâ— to minister a word in due season for the comfort of the soule CHAP. V. Of a Principall Remedie against Witchcraft Namely the due Execution of Iustice vpon the Offenders THus haue we shewed both what deceitfull and daungerous Remedies haue and may be vsed to case this affliction As also what Lawfull Remedies are to be applyed hereto It now remaineth that wee adioyne A speciall publicke Remedie for the preuenting and rooting out of this mischiefe Namely Execution of Iustice. And here first Let vs determine what measure of punishment is due to this Sinne. Secondly we wil adde some Motiues to encourage the godly Magistrate to the Execution of the Punishment SECT I. Of the punishment of Witches with death What Punishment is due to Witchcraft The Word of GOD doth clearely prooue That thou shalt not suffer a Witch to liue Exod. 21. 18. And so the practise of Holy men hath been agreeable thereunto in the due Execution of this sentence against them in all ages As appeareth Not onely among the Heathen who euen by the Light of Nature were endued for the very safety of Life to punish this Sinne with Death But especially among Christions where generally such Malefactors are condignely punished And that this practice ought to stand in force appeareth 1. Because this being a Iudiciall Law whose penaltie is death seeing they haue in them a perpetuall equitic and doe seeme to maintaine some morall precept is Perpetuall As seruing to maintaine the Equitie of the three first Morall Precepts of the first Table which cannot be kept vnlesse this Law be put in execution 2. This Iudiciall Lawe hath in it the Equitie of the Lawe of Nature and therefore is perpetuall It beeing naturall that an Enemie to the State a Traitour c. Should die the death And such is a Witch vnto God the King of Kings 3. The Witch is an Idolater wilfully and in a most presumptuous maner as renouncing God willingly and chosing Satan to bee her Soueraigne Lord therefore according to that Lawe shee is to be stoned to death Deut. 17. 3. 4. 5. 4 The Witch is a seducer of others to Idolatrie as appeareth by their common practise both vpon their friends to whom they vsually bequeath their spirits and vppon all whom they instruct to rest in charmes c. And therefore to be put to death Deuter. 13. 6. 9. 5 Nay shee is a murtherer both of soules and bodies and therefore in this respect doth also deserue death SECTIO II. Answer to Obiections against this Execution 1 ANd therefore though the diuell doe the mischiefe yet is the Witch confederate and accessarie thereto nay in her owne conceit Principall and Mistris and therefore by the Lawe of Accessories is to die the death 2 Therefore though they should repent yet die they must to iustifie God and preuent further ensnaring that though their body perish yet the soule may be saued 1. Cor. 5. 3 Though she repent not yet seeing shee must haue some time of repentance though she do not yet is Iustice to proceede without respect of persons In zeale to Gods glory and loue of sinceritie so Moses Exo. 32. 28. and Phinehas c. Num. 25. 8. And this sincerity of Iustice doth require That though death and such hurts ensue not yet for the offence done to God in combining with Sathan c. the parties are to be executed accordingly For so the word doth plainely imply and heretofore the Law hath been defectiue in this case yet blessed be God for a further perfection heerein and will not the Lord daily perfect his worke If wee beleeue shall wee not see greater things then these Well 1 Let this instruct the godly magistrate to haue an eie especially to the Blesser that raigneth among vs And to draw the people to the true and lawfull meanes of helping soule and bodie by rooting out of these Good Witches which are riâ—e almost in euerie parish and placing in stead thereof a conscionable Minister as that the people may require the Lawe at his mouth that he may pray to the Lord for them that they may bee healed 2 Let this teach him to punish sinne of conscience not for by respects meeting with the Witch as an Idolator offending against God not so much as a murtherer sinning against man 3 Let his owne safetie mooue him heereunto who as hee hath beene euen so still by the execution of Iustice may be free from these Monsters 4 And lastly Let the glorie of God in aduauncing the Gospel especially heere preuayle which is by no kind of thing more vndermined then by Witches Is glorious in nothing more then in rooting out Antichrist the great Coniurer and deceiuer of Gods people and banishing superstition the very bedde and nursery of witchcraft The end of the second Booke THE MYSTERIE OF WITCH-CRAFT The third Booke Discouering The seuerall Vses of this Doctrine of WITCH-CRAFT LONDON Printed by Nicholas Okes. 1617. OF THE DIVERS VSES OF THIS DOCTRINE OF WITCH-CRAFT The third Booke CHAP. I. First it serueth for reproofe and that many wayes SECTIO I. As first of the Atheisme and Irreligion that ouerflowes in the Land DOth not Satans Policy in this trade of Witchcraft pretending to afflict and hurt but when he is seene by the Witch and then to hurt only the bodie or goods Plainely obscure and abolish out of the minds of men the Prouidence of the Almightie as if Satan were not subiect to God and sent by his prouidence that he were not countermaunded by the power of God but onely subiect to the
Societies or Confederacies cunningly made not betweene man and man but as the word importeth betweene the Inchanter and the Diuell So Deuteronomie 18. ve 11. The Lord charges the people when they come into the Land of Canaan that they should beware lest any ioyned society that is entred league with wicked spirites 2 The practise of Sathan proueth no lesse who is ready to offer conditions of agreement as appeareth not onely in the proffer to our Sauiour Christ but in those daily offers hee makes vnto men to giue them this to do that for them 3 The euent and successe of Wâ—… craft makes it plaine which being sometimes wonderfull alwayes 〈◊〉 the power of the silly Witch It 〈◊〉 needes follow that this effect proceedes from some such compact with Sathan who is hereby bound vnto the Witch to do such things which shee of her selfe were neuer able to doe The End of this Couenant is To make sure of his Prey which by vertue hereof he seizeth on The Lord leauing rebellious man hereby to his power as by this Couenant with Sathan wilfully forsaking God and submitting vnto Sathan as his Soueraigne Lord. But heere it is replyed in the defence of Witch-craft that both the Diuell doth many things and yet not at the Witches command and also that the Witch wisheth and performeth much euill eyther by some 〈◊〉 poysons by outward violence c. 〈◊〉 at least though they may be done by Sathan yet shee is not so much as priuie thereto nay many times shee seemeth to be against the same and therefore it may seeme there is no such Couenant To which we answer that though Sathan doth some things beyond authoritie yet he doth other things at the commaund of the Sorceresse and those which she commands not though Satan doth them these shall be put to the Witches score yea though happily shee should seeme to be vnwilling because eyther the Diuell answeres heerein in some measure the generall malice of her heart which is to do more hurt then she can or apprehends some secret inckling though there be no expresse commaund or else exceedes his Commission to the confusion of the Sorceresse when she now shall discerne how her seruant is her maister doing what hee list though he would seeme to be at her becke To this end consider we further SECTIO II. Of the kindes of Couenants which are made betweene Sathan and thâ— Witch THese are of two sorts The first expressed and manifest because it is performed by solemne words Satan appearing in some visible forme and the Witch answering really by some forme of speach tending to this end To admit of the Diuell as her soueraigne lord to renounce God Baptisme Christ and all to yeeld him all seruice both of body and soule while shee liueâ— and so to leaue him bodie and soule to dispose of at his pleasure after death 1 The occasion of this reall Couenant is eyther the vnsatiablenesse of mans desires which to enioy he câ—reth not what he parts with and so expressing those desires by some intemperate and violent passion giueâ— occasion hereby to Sathan to tender this seruice 2 Or else some extreamitie of affliction so oppresseth him that being not able to vndergoe the burden he cares not vpon what termes he promise his ease and so is contented for present release to aduenture a future casualtie Or 3 Some matter of discontent prouokes to reuenge and rather then his spleene may not be satisfied he will satisfie the Diuells request And so by these and such like preuayling corruptions is at length brought to this fearefull issue as to engage his soule to the bondage of Sathan Another sort of Couenant there is secret and mentall as wee say performed by consequence and necessarie induction And this vsually serues the turne because Satan hereby deceiues most dangerously as deluding the Witch that she is free because she hath made no verball composition whenas indeed by those meanes she is bound more fearefully Or else this prooues in some cases a preparatiue to the other especially when the parties vse such means ignorantly which are no better then Sathans indirect and abhominable pranckes to procure ease against infirmities As to scratch the Witch to hang Amulets about their necke c. which though some doe ignorantly as thinking some inherent power to be in those meanes to cure diseases yet doth this by degrees draw them from the vse of law full means cause them to rest in those that are vnlawfull and so nourishing them in infidelitie prouoke them in time to forsake God and so they are iustly left to the power of Sathan by him to be ripened to the day of vengeance If wee would know the Tokens of this secret Couenant They are First prayer for vnlawfull things which howsoeuer it may seeme to be made to GOD yet in truth it is offered vp to Sathan so that if now by such meanes wee become maisters of our desires this is a pledge of this secret Couenant Secondly vsing vnlawfull meanes such as are offered by Satan for helpe in extremitie as to goe to Blessers to scratch to vse spells c. wherein if wee be conuinced with the truth that these haue no proper vertue to doe such things and yet shall vse them This is an other dangerous bond of this secret Couenant So that though all that vse these things are not brought to this Trade of Witch-craft to hurt the bodies of others yet are they hereby bewitched in their soules and so proue spirituall deceiuers to enthrall the souls of others to perpetuall perdition A third marke of this secret Couenant is an ordinarie taking of Gods name in vaine especially in blessing of Cattell which although the ignorant and vnbelieuing world hath taken vp of custome yet the first tutors hereunto haue beene the Witches thereby to colour their sorceries and draw more Proselites to their deuotion And therefore it were to bee wished that we were more exceeding carefull in the sober and reuerent vse of the name of God especially when wee thinke or speake of these outward things lest Custome breed profanenesse and profanenesse contempt and despight of GOD and godlinesse And so although at the first Sathan enter not into vs yet by degrees at the length he may so farre preuayle as first to draw vs to make charmes of these holy names and so secondly vpon the effect answerring our Infidelitie wee be further drawne to vnlawfull desires and to be contented to submit to Satan for the obtaining thereof and so at the length become practitioners in this Art Vses of these Diuers Couenants By this it is apparent that notwithstanding the caueats of Atheists and profane persons against the Doctrine of Witch-craft That certainly there are Witches as appeareth by this Couenant betweene them and Sathan And seeing infatiable desires are an especiall cause of the making this League with Sathan Therefore we are taught secondly 1 To set bounds
farre vnto others as that so many as are ordained to saluation shall giue credit and obedience therevnto And the rather Because these Diuine Dreames are not onely agreeable vnto the blessed Word and so safely to bee beleeued whereas Satanicall Dreames as they are diuerse or contrary to the Word so they labour especially to withdraw from obedience therevnto 4 But especially whereas the end of Satans Enthusiasmes is to set vp Idolatry and nourish all Atheisme and securitie Deu. 13. On the contrarie Diuine Dreames aime onely at the True worship of God and further the doctrine and obedience of the Gospell 5 And heere wee are wisely also to distinguish of the Times For seeing now we haue the Gospell sufficient to reueale the will of God therefore we are not in these daies to build vpon Dreames so that howsoeuer they were ordinary before and vnder the Law yet now if any shall rest herein and expect resolution heereby wee are to conclude that it is rather a Satanicall illusion then any warning from the Lord and therefore at no hand to be heeded of vs. As touching Diuination by Lots heerein also wee had need to bee informed the rather because this Delusion is common and preuailing with the ignorant sort to abuse the same to wicked ends and so therein to offer sacrifice to the deuill And therefore Though there may bee some lawfull vse heereof as in Ciuill Occasions to Diuide Lands discide controuersies in a case of importance and necssity Iosh. 14. 2. Acts 1. 26. c. so the Name of God bee called vpon and his prouidence attended and obeyed in the successe thereof Yet neither are wee allowed to vse Lots in iest in triuiall and vnnecessarie meanes as to set vp Banqrouts to further Plantations c. by raysing summes of money thereby seeing this may bee obtained by other meanes Much lesse in Gaming to sport our selues hereby Especially wee are heere to beware of such Lottery as tends to resolue doubtfull things or fore-know things to come either by opening a Booke casting a Die to declare good or bad successe seeing this both implies a secret beleefe that such a fear can do it and so is a worshipping of the deuill c. seeing by no secret propertie to that meanes such things are effected it must needes follow that it is but Satans colour to hide his familiarity with the wicked Hitherto of Diuination by true creatures And doth not Satan also deceiue by forged meanes Yea certainely as first by answering in the shape of a dead man Example hereof wee haue in that answere vnto Saul where Satan deludes the King with the appearance of Samuels person when indeed it was onely the cunning of Satan resembling and counterfeiting the same As is manifest First Because the Lord had denyed to answere Saul by ordinarie lawfull meanes and therefore would not endure to haue Samuel raysed vp to answere him extraordinarily Luke 16. 2 The Bodies and soules of the Saints departed are in the hands of God resting from their labours and therefore Satan could not haue power to fetch the soule from heauen though he might preuaile to raise the bodie froÌ„ the earth which yet I see no reason for seeing the body also must rest at least froÌ„ Satans power And would Samuel think you suffer Saul to adore him Surely it is the deuill that seekes honour and homage from men as for the Saints they striue to giue all power and honor vnto God Act. 10. Reu. 22. 8. 9. Adde heerevnto that true Samuel would haue reproued Saul for running to Witches hee would haue exhorted him to repentance 1 And therefore though the Word call him Samuel yet this was according to that which seemed to delude Saul 2 And though Saul might bee told by the Appearance what should befall him yet might this bee done by Satan as being either acquainted by the Lord with his purpose heerein or coniecturing by Sauls case what was like to come to him for his disobedience to God As for that which the Church of Rome doates concerning the walking of dead men howsoeuer the Lord gaue power vnto his Prophets to raise the dead yet neither had this Witch any such power neither was the case necessarie why it should be at this time neither needed Satan to vse this meanes seeing he might doe the feat as well by himselfe counterfeting the shape and person of Samuel Neither may extraordinarie and miraculous working vpon speciall occasion bee traduced to warrant the ordinarie walking of persons after their deaths whose soules the Holy Ghost witnesseth to bee at rest and can their bodies walke without their soules Indeed when the Lord was either to plant or restore a Church out of it ruine and desolation wee finde in the Word this power of raysing from the dead to haue bene exercised profitably and therefore seeing now there was no such cause for this miraculous worke it followeth to bee the delusion of Satan and not the finger of God But here me thinkes I heere some reply that if this were but a collusion of Satan blinding and deceiuing Saul why might he not also deeceiue the Witch as pretending to bee raysed vp by her that she had power of him when it might bee but some iugling trick to bleare her eyes she raised vp no deuill in Samuels likenesse but rather was meerely deluded with a conceit heereof Surely howsoeuer the Patrones of Witch-craft would gladly thus coÌ„clude to condemnethe truth of the Word that there are Witches which worke by Familiar spirits yet doth the circumstance of the Historie plainely confound them Howsoeuer they also imply further that the Witch might suborne some man or woâ—… in the likenesse of Samuel to gâ—… this answere seeing no meere humane vnderstanding â—onld attaine 〈◊〉 that knowledge And therefore it necessarily followeth that the Witch by vertue of the couenant with Satâ—… raised him vp He by his power and skill counterfeited Samuel at an ynch by his experience and office waâ— able to acquaint him with Gods wil and so as an instrument of Diuine vengeance to hasten him to his destruction And as Satan thus foretells things by meanes eyther true or counterfeit so doth hee also Diuine without meanes either possessing those that are his oracles Acts the sixteene chapter and sixteene verse or inspiring them by outward obsession with his will and councells whereby they become counterfeit prophets and reuealers of things to come such as were the Sybills c. Of all which wee are to make this vse 1 As to iudge wisely of the power and manifold cunning of Sathan 2 So to consider of the preciousnesse of the soule for which Satan takes such paines becomes such a drudge c. and to preuent the Diuell by our care and diligence not so much for the bodie and the meate that perisheth but for the poore soule that it may be saued
raise tempests as hath beene proued before and 4 So to breed madnesse and 5 To haunt men and places with spirits and so by a kinde of obsession to vexe and torment them 6 Yea he can hinder the operations of nature and so may be a means to hinder copulation and so procreation and that not onely in general 1 As corrupting naturall heate that the generating member may not execute accordingly 2 That though it should pierce into the wombe yet the seede being colde may take no effect Or else he may steale away the seed that it shal not passe into the womb But particularly also though the party may haue ability to others yet to serue one for the like reasons he may be impotent not able to performe the worke of Generation and so deny that duety of marriage and so happily produce a nullity thereof vnlesse by Phisicke or some spirituall means his power may be ouerruled for which some time is to be graunted and meanes vsed 7 Lastly it cannot be denyed howsoeuer the world wold obscure the worke of God herein that euen by the meanes of witch-craft Sathan may be sent euen into bodies of men really to possesse them As of olde it was vsuall in the Primitiue Church and the like punishment continuing for sinne the like meanes remayning to remoue the scourge I see not but now it is vsuall in these later times as hath appeared euidently by many instances the Papists themselues acknowledging as much and the Gospel herein powerfull to confound Poperie and to iustifie the truth hereof SECTIO VII Of Sathans Policies in the execution of this Power ANd first that he vseth Naturall medicines both for helping and hurting giuing the Badde Witches secret powders and poysons to doe mischiefe withall and directing his White Diuells I meane the Blessers to salues and such like medicines to helpe their Patients withall This he doth Partly to make the Blesser beleeue that it is not Sathans power but rather some vertue in these things that accomplish such rare euents and that so they may be more secure and forget the couenant and thereby accomplish their mischiefes with more delight and greedinesse Partly also to deceiue such as seeke vnto the Witches And that by securing them in the lawfulnesse of this businesse seeing they receiue nothing but lawfull meanes 2 By causing them to put confidence in the meanes seeing through their infidelitie they proue vsually effectuall 3 Thereby to deiect them from lawfull meanes as Phisicke c. 4 And so to nourish them in blasphemie contempt of God and all diuine assistance to abolish all trust in GOD and dependancie vppon him SECTIO VIII He vseth also Prayers for the helping of diseases ANd this as to colour the secret compact more dangerously So To countenance the vaine bablings and repetitions of profane and ignorant persons As also to shew his high malice and derision of these diuine ordinances and so also To mocke and confound the lip-labor and bodily seruice of the carnal christian And so to inferre that all second meanes as Phisicke c. are needlesse and vnprofitable seeing it may bee done by good prayers and this is a maine Ground in the ignorant people to reiect all lawfull helps hence that speech of theirs God hath sent it and he can take it away Wherein Satans meaning is to aduaunce himselfe in their hearts to draw them to his deuotiō by the vse of such praiers c. as being pretended to be from God 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