it selfe 1 By selfe loue and high conceipt of our owne deseruing which being not answered but rather crossed herein that he that hath most is neuer cōtēted he that hath lesse enuies him that hath more heerevpon Satan laies the foundation of this Art in the heart of man as heereby being perswaded that hee shall worke wonders both to relieue his pouertie and aduance his credit as exceeding all in this though hee come short in other things and hereby compassing the height of his desire Thus did many Popes aduance themselues as Syluester 2. Benedict 8. and Hildebrand This selfe conceit staies not here but as outwardly it affects to bee as a God among men by honour and promotions so doth it also inwardly affect and desire some such meanes whereby it may raigne in the consciences of men And to this end knowing men to affect nouelties doth it therefore in Curiositie search after knowledge and hidden Mysteries which being not supplyed by nature and ordinary meanes are therfore not vnwillingly sought by this forbidden skill And that the rather because hereby being enabled to confirme such new-found knowledge with strange wonderful euents by this meanes doth more strongly bind the conscience detaine in obedience Although all is done by no other meanes but 2 The assistance of the deuill wherby it is further distinguished from all other Arts which produce their effects by vertue of their owne ground not any outward helpe As also especially seuering heereby the wonders that are wrought by this Art those True Miracles that are wrought by Diuine Power These are such as are wrought by the power of God simply either aboue or contrary to nature as Exod. 14. 21. Exod. 6. 7. 8. those miracles done before Pharaoh by Moses and Iosh. 10. 13. The causing of the Sunne to stand in the firmament The preseruation of the Three Children in the fierie furnace Dan. 3. 20. Daniel in the Lyons Den Dan 6. 23. Math. 14. Ioh. 9. these haue God truely to bee their Authour As being the onely Creator of Nature 1 And therefore to God alone belongs to restraine or extend the power thereof 2 Especially seeing this is a kind of creation whereby that is to bee made which was not before Ps. 136. 4. And therefore if the Prophets and Apostles haue done any such wonders It hath beene 1 Not by their owne power or in their owne name but by the Name and power of God 3 Hauing an especiall and extraordinarie calling thereunto Act. 3. 12. Nay though the Son of God in his Man-hood did many miracles yet this was not by the Manhood wholy though thereby the worke being wrought was dispensed acted in such such a visible manner yet the work it selfe being cōtrary to nature was effected only by the power of the God-head as in the raysing vp of the dead the man-hood vttered the voyce but the God-head fetched the soule from heauen and put it in againe vnto the body yea giues life and power to heare the voyce vttered to rise come forth Ioh. 11. Math. 10. And therefore seeing Christ as man onely could not work these miracles It followeth that whatsoeuer are wrought by men are deceitfull and counterfait And being wonders and strange effects are therefore effected by the subtiltie of Satan as being able to doe strange things aboue the ordinarie course of nature though not simply contrarie thereto which ordinarily the wit of man cannot possibly produce And that 1 Because he being a spirit is of extraordinarie knowledge and capacitie to search into the secrets of nature and there to frame strange and wonderfull things And that the rather because 2 He is ancient and full of experience and so hath encreased his knowledge and profited his practise which man by reason of his ignorance and forgetfulnesse want of opportunitie cannot possibly compasse And this 3 The rather because Satan to his knowledge and experience hath great power sufficient euen to confound all inferiour creatures if the Lord did not restraine And withall 4 Is exceeding nimble and readie in exequution being able to conuey himselfe and other creatures in a trice euen from farre distaut places 1 And so by vertue of skill being able to apply Creature to creature and the efficient causes to the matter 2 And that speedily aboue the ordinary course of nature how can he but effect admirable things 3 Especially if we consider that the Lord permitting it is possible for Satan to conuey himselfe into the substance of the creature without any penetration of dimensions and being in the creature although it bee neuer so solide he can worke therein not onely according to the Principle of the nature thereof but as farre as the strength and abilitie of those principles will possibly reach and extend themselues By this it is manifest that Satan can worke wonders and these according to his seuerall Qualities are of two sorts 1 Illusions or Reall actions Satan deceiueth 1 The senses 2 The mind The Senses are deceiued when wee thinke that wee see heare feele and what indeed wee feele not How Satan doth this see heereafter in the Sect of Iugling Galatians 3. 1. 1. Sam. 25. The Mind is deceiued when a man thinkes that of himselfe which is not true as when men thinke they are Kings or Christ Elias c. Now Reall Workes are such as are indeed what they seeme to bee which though to men that know not natures secrets may seeme strange and admirable yet are they no true Miracles but Lying Wonders in regard of the end for which they are wrought as to maintaine errour though not in respect of the worke it selfe Such were those Iob 1. So can Satan appeare in the shape of a man not deluding the sense but by assuming a true body and therein vtter a true voyce And yet he cannot Change one creature into another As a Witch into an Hare and Cat This is a meere delusion of the sense though the like was done by the mightie power of God Genesis 19. 26. Lots wife As for that of Nebuchadnezzar Dan. 4. It was no change of his substance but onely of his condition and qualities of his minde Verse 31. The Lord inflicting madnesse c. vpon him to punish his Pride And Thus may Satan worke wonders but yet with this limitation So farre forth as God in Iustice suffereth Implying thereby 1 That God suffereth this Trade to trie his children and to Punish the wicked 2. Thess. 2. 10. 11. 2 That Sathan can goe no further herein then the Lord permitteth though his malice be infinite yet his power is limited Exodus 7. 8. 1. Reg. 22. 23. And this the Lord doth 1 to confound Satan in the toppe of his Pride and restraint of his malice 2 to preserue his children from his power and crueltie 3 to humble the wicked that are his Prentices in this Art as if by their power and
proffers of gold and daintie fare graunting her opportunitie to satisfie her lusts where 〈◊〉 likes as her age and disposition is 〈◊〉 ping on kindenesse vpon kindenesse 〈◊〉 her fitting her with musicke and 〈◊〉 carnal delights flattering and crowding most basely into them according to their more stirring and generous disposition If by these meanes hee cannot yet make them sure but that the sting of conscience doth still stagger and chalenge the bargaine then he discouereth him in another fashion 1 Not onely keeping them shorter that they may fawne vpon him but threatning to discouer them that so they may vndergo the punishmeÌ„t of the law 2 Yea further also withdrawing himselfe from them and so refusing to be at their checke yea crossing them in their desires and contradicting or exceeding their commands 3 If this wil not preuaile then he causeth them to renue their homage by yeelding their bloud to bee sucked of him which hee will not faile now more freely to drawe out euen to fainting and extreame pining of his staggering proselite and appearing further vnto them in most fearefull and vgly shape thereby to hold them in with feare yea not sticking sometimes to threaten with present death by tearing them in peeces scorching them with flaming flashes c. and all this to let them see what they are like to trust to that so euen through despaire they may rest content with their bargaine vpon hope that their torments may be yet deferred or at least vpon necessitie to please their cruell maister and so resolue to make the best of a badde market and to take their pleasure while they may ot at least to prepare way heereby for their discouerie as being weary of his seruice and greedie of further employment It vsually falling out in such cases that when by these terrors of Satan these filly soules shal be brought to despaire The horrour of their Conscience will not let them be at rest but obscurely euen now wil not faile to vse often meanes of their discoueryâ—… ther by voluntarily coming to tâ—… ties afflicted to be scratched of 〈◊〉 or confessing themselues in generall 〈◊〉 tie of such and such things aâ—… their diligence about the distâ—… parties and often enquirie conâ—… ning them or else by their faâ—… sottish excuses of themselues By such like meanes I say they will not obscurely detect themselues through the guilt of their conscience aâ—… hasten hereby their deserued veâ—… ance CHAP. VIII Of the diuers kindes of Witch-craft where especially of Good and Bâ—… Witches and that the Good With is the most dangerous and powerfull THere are two Principall kindes of Witch-craft Namely Diuining whereâ—… strange things are reuealed â—…ey thâ—… past present or to come by the 〈◊〉 stance of the Diuell Or working which is employed in the practise and reall working of strange things or wonders Concerning the former of these my purpose is so far to speake thereof at this time as may concerne the Discouerie of the Good Witch who specially triumphs in this power of Diuination and coniecturing of vnknowne and hidden things 1 And therefore first let vs consider By what meanes Sathan may giue notice of vnknowne things 2 How far hee can proceede herein That Sathan can discerne in some measure things past and such as are to come is appaâ—ent 1 Because he is acquainted with the prophecies of the word and so stealeth out of them many secrets concerning things to come 2 Sathan being exquisitely skilfull in the knowledge of naturall things as of the influence of starres constitutions of men the kindes and vertues of plants rootes hearbs c. may out of this experience giue 〈◊〉 probable guesse at euents of thiâ—… out of the certainety of their 〈◊〉 3 The presence of Sathan and 〈◊〉 euill Angells in most places and communicating their knowledge together where-through they are â—â—quainted with the secret consult 〈◊〉 of Princes may giue also furtherance to this knowlege of things to come as hereby being able to inform their Agents hereof who acquainting by this means the world withall gaine this reputatioÌ„ to foretell things to câ—… 4 Adde we hereunto the power of Satan in putting into mens minds wicked councels and purpòses which he discerning to be apprehended resolued on doth thereby acquaint his Proctors herewith and so they become to foretell of the same 5 Consider we the agility of Satans nature wherby being able to conuay himself in a trice from place to place hee comes by this meanes to the notice of many strange and hidden things to the vulgar and ignorant and so communicates them to serue his turne to his Proâ—elites and Creatures 6 Especially confider we that Satan being Gods instrument to execute his iudgements in the world hath therefore euen from the Lord reuealed vnto him many things as the place time and manner how such things should be done which Sathan being no blab can publish to serue his turne so farre as shall â—end to the triall of the Church and stumbling of the vnbeleeuing world thus he came to reueale vnto Saul his end as being informed thereof by the Lord who had taken his good Spirit from Saul left him to Sathan and so informed Satan in the meanes to execute his wrath vpon him 1. Sam. chapter 28. verses 20. 21. Thus may Satan attaine to some knowledge of things to come If we would know how farre 1 Surely wee are to vnderstand that to the Lord only belongeth this absolute prerogatine as to know things to come certainely c. 2 In The nature of the things thâ—â—selues without respect to their causes and signes But Sathan onely knoweth them probably and by their signes causes This ground being laid we may hence gather that the good Witches being informed by Satan know no further then their Tutor that is probably doubtfully and deceitfully and therefore must needes deceiue themselues and others This shal appeare the rather if we consider the meanes whereby they attaine to this knowledge which being no ordinance of God to reueale secrets nor any instinct of Nature yeelding directly such effects it must needs follow That the knowledge contriued there-from proceedeth from Satans cunning shrowding his familiaritie and intelligence vnder the rule of these creatures that so it may not be discernd to come from him but rather from the prediction of the Rule of Nature as also if it prooue doubtfull and contrary yet Sathans credite may be saued seeing he can post it off to the vncertainety of the Creatures or some accident altering the former prediction It being most certaine that as the knowledge of Satan of himselfe is at the best doubtful coniecturall in many things so it becomes hereby much more intricate and deceitfull when it is shrowded vnder the maske of Natures infolded varietie What this varietie of Nature is appears by the ancient practise of the heathen among whom by these
such insatiable desires to vse vnlawfull meanes to compasse the same is therefore bayted by Satan with fit matter hereunto What will hee not promise to fetch ouer the poore soule What will not the soule part with to enioy the present payment What 's this birth-right to it since it dyes for hunger giue it the present and take the future who list Gen. 27. The remedie therefore of Couetousnesse is 1. First To conuert our Desires to heauenly obiects and so to affect that dureable and true riches 2. And so discerning daily our want of grace wee shall still be coueting the best giftes 1. Cor. 12. 3. As for earthly things 〈◊〉 we onely our daily bread as for to mâ—â—row let it care for it selfe Matth. 6. 4. And cast we our care on God because he careth for vs. 1. Pet. 〈◊〉 5. Let our Request be made manifest vnto God who will not faile vs nor forsake vs. And learne wee to bee contented with our estates submitting to the wil of God in all things Consider we the Iudgements of God vpon th Couetous persons he is a spoyler of others and therefore shall bee spoyled he pines himselfe and robs others his children shall bee vagabonds and his memoriall perish Psal. 109. Meditate wee often on the diuine Prouidence extending to the briutish and dumbe creatures Matt. 6. And consider we seriously of the Loue of God in Iesus Christ who if hee haue prouided heauen for vs will hee deny vs these things And seeing with all our care we winne nothing without his blessing labour we rather to vse well what wee haue then to be coueting more that our little being blessed may be sufficient vnto vs. Psal. 37. And therefore seeke we the blessing of God by renewing our right in Christ Iesus and daily sanctifying of the Creature by the Word and Prayer and so shall the mind bee quieted in the smallest treasure 1. Tim. 4. 5. CHAP. VI. A fift Cause of Witch-craft is Curiositie And that because HEreby the mind is deliuered from necessary knowledge to search after vaine and hidden mysteries And so is nourished in wauering and vncertaintie in Iudgement And thereby is easily remooued from such sound Principles and grounds of Truth as it hath receiued some tast of out of the Word of God And so is brought by degrees to forsake GOD and his holy gouernance as crossing corruption and confounding carnall wisedome And so is iustly forsaken of God and thereby giuen vp by the power of Satan to be deluded And so iustly deluded by such vaine pretence of extraordinary skill and knowledge as through pride of heart is affected through discontent ensuing from an enraged conscience is greedily embraced to giue present satisfactioÌ„ And thereby is prouoked with any future harmes to procure present ease and content Hereupon future hopes are deluded and so desperately reiected concerning Saluation vppon a vaine perswasion of what this extraordinary knowledge will aduaunce vs to Namely to be as Gods to know good and euill especially if here any possibility shall appeare to execute such power by doing wonderfull things as may exalt vs to this conceit of Diuine Excellencie And this is furthered by a base Esteeme of such knowledge as concernes saluation as being ordinarie common to all obuious to euery capacity And therefore seeing all shall not be saued hereupon wee are easily ensnared to seeke after further knowledg to looke for Reuelation to search into hidden mysteries Here Satan closeth with a prophane heart tenders meanes of the hidden Mysteries colours them with holy Names and glorious pretences as of subiection to man c. And so easily preuailes vpon an vnstable soule to drawe it with some couenant with Satan to some liking of this skill especially beeing carried so couertly likely to preuaile so effectually The Remedie hereof is To informe the iudgemeÌ„t throughly by the blessed word And so to be brought in subiection by the power thereof to the denyall of carnall wisedom with an holy resolution in all things to be guided by it To magnifie the mercy of God for so plaine and easie a Rule to them that will vnderstand and to cleaue to this Rule alone for direction in all our wayes Psal. 8. 6. Neither leaning on the Right haÌ„d after dreames and speculations Neither leaning on the left hand to humane traditions as if the word were insufficient Being still humbled in the sense of our faylings to what is commanded and for our ignoraunce of that wee should know And Liuing by Faith in expectation of what is promised Endeauouring as wee haue receiued Christ so to walke in him CHAP. VII The last and Principall Cause to draw vs into this deadly snare is Pride and vaine glory 1 AS being both the ground of all the other euills 2. Being the first sinne that eutred into the world and discouered our fearefull bondage vnder Satan 3. Beeing the last sin that we shal put of and therefore when Satan hath done with all other he begins with this 4. Being the sin that accompanies our best actions to depriue God of his glory and our selues of the comfort of theÌ„ 5. Giuing the Lord occasion to leaue vs to Satans power for this our great blasphemie and sacriledge 6. Giuing Satan occasion the rather to preuaile in regard of such pretences and maskes which this sinne hath to shrowd it selfe vnder as thankefulnesse of God Ioy in his blessings furtherance of others good in communicating with theÌ„ what God hath vouchsafed vnto vs. And being his most effectuall baite to ensnare vs in this daungerous Couenant because by Pride we are blinded that wee cannot see our miserie nor any daunger lyes vpon vs and therefore are more easily drawne to make vp the measure of it By Pride we are prouoked to conceit our own excellency so farre as to thinke nothing good enough for vs and we think the Lord doth vs wrong in not respecting vs accordingly And therfore we will right our selues and entertaine what is offered though it bee by Satan yet wee presume to make it serue our turnes wee conceiue so highly of our selues that nothing can defile nothing preuaile to our hurt Is it not our great preuiledge to command Satan shall it not make for our glory to hurt and helpe at our pleasure Will it not please vs highly to heare The Voyce of GOD and not of man Thus doth Satan by Pride draw vs-into his snare And therefore learne we to Remedie this great euill As First labour we to discerne throughly our cursed Nature take we an often view of that poysonous fountaine and though in regard of outwarde conformitie and faire shew we may haue cause to lift vp our heades yet when wee looke throughly within we may hang theÌ„ down with shame 2. Consider not the good we do so much as the euil we daily commit yea that end that accoÌ„panies our best actions 3 And acknowledge wee that whatsoeuer good we haue 1 it is vndeserued on
infants of friends of enemies yea bathing themselues in the bloud of Princes They for the most part are prodigall of their owne bloud yea they offer it vp willingly vnto Satan to preuaile by this meanes in their wicked purposes and must they not gratifie him with continuall shedding of bloud must they not satisfie their owne bloud by powring out the bloud of the greatest that so thereby they may make way for Generall conuulsions and massacres of all sorts Thirdly nay who will not seeke to imitate these ghostly Fathers nay indeed who can choose but follow them either they will cosen and disapoint their followers and so through discontent and despaire will driue them to Butcher themselues or else by partaking with them in their deuilish plots they will draw them within the compasse of Authoritie that so their bloud may recompense their offenses If now for euery drop of bloud which the Witch shall shed she may gaine so many soules to the deuill or take away life from so many others Is not her bloud deerely bought Looke to this you that seeke to these Proctors for the deuill you that betray the glory of your God in seeking helpe of Sathan behold the Lord will giue you vp and remember that which followeth You shall haue the honour to kisse the deuils back-parts and so hath the Witch The baser and vnseemelier the homage is the more it binds Reason being turned vpside downe cannot iudge otherwise thereof The more vnseemly the more it binds as agreeable to flesh that delights in filthinesse it is iust with God to giue vp to such slauish basenesse because his seruice being most pure and holy is reiected Looke vpon Poperie the nurse of Witch-craft most glorious in her greatest libertie to the flesh in the grossest filthynesse thereof commending horrible vncleannesse not to bee named as if delighted in kissing Satans backe-parts Thus doth Satan recompense his best schollers That we may preuent this learne we to Regard the knowledge of God to encrease therein to make conscience of practise as wee know so shall we not bee giuen vp to such monstrous wickednesse Rom. 1. 28. 29. 30. As for that Priuate familiaritie which Satan hath with the Witch in conuersing with and carnall knowledge of her body whether this be performed really or by some collusion it matters not I dare not simply deny but that Satan may haue this dealing with her as being able to assume a dead bodie that is not yet corrupted and so by his spirituall qualitie so farre to enliue the same as that though not by any seed therein because it appeares that it purgeth out together with other humours immediately vpon the dissolution yet by some other seed stollen from a liuing body to which I rather agree because it is confessed that such seed is vsually very cold he may pearce the body of the Witch And further also so affect the same as through the diuine iustice to procure some monstrons birth either through mixture with the seed of the woman or else which I rather incline vnto he may by his skill through Wind or other pestilent humours so affect the body of the Witch as that it shall swell and encrease as in a True Generation yea at the time of the birth shall bee subiect to paine and such trauell as is vsuall to women in such case and then in the time of the breaking open of the wombe may foist in some Infant stollen else where or delude the eyes of the beholders with some Impe of 〈◊〉 owne in the shape of a child or with some dead childe taken vp and enliued to the purpose Which things are â—…sie for him to doe thereby as to giue testimonie of secret acquaintance so to deceiue the Witch with her new Darling which likely shall bee but a babie of a day old so to encrease withall her sorrow and yet ease of the trouble which is happily the desire of such monsters that so they may be free to the satisfying of his and their owne insatiable lusts This I say howsoeuer it may bee granted yet I cannot see but all this may bee done as well as others of as great consequence euen by delusion and imagination And yet both to one end euen to deceiue the Witch and Others Touching the Witch she is hereby deceiued many waies As 1 She is fed with shadowes in steed of substance with cold and dead delights in steed of reall contentment of the flesh 2 She is put to a great deale of paine and torment in the bearing and birth and in the issue either some Monster or Abortiue is brought forth to encrease her sorrow and procure Horror and Despaire 3 This disapointment of her lust enrageth and encreaseth the fire and so prouoketh to further mischiefe for the satisfying thereof 4 So is she faster bound vnto Satan for the satisfying of her lusts and for the gratifying of her Maister still put vppon new mischiefes that so at length she may make vp her measure Thus is the Witch deceiued by this familiaritie with Satan And â—…th not this also proue a snare vnto others Yea surely This conuersing of Satan with the Witch hath beene the ground of all these Conceits of Fairies c. whereby the Papists kept the ignorant in awe And is not the Lord robbed heereby of the glorie of his iustice who punisheth Adulterie sometimes with strange and monstrous births That because by this familiaritie with Satâ—â— some such monsters are eft-sooneâ— brought forth therefore all such effects are restrained to this cause either some Witches brat is foisted in c. or else caused by Witch-craft c. Thus is the Lord robbed of the power of his iustice when his immediate hand is ascribed vnto Satan CHAP. VII Of Diuers other meanes whereby Satan confirmes his Proselites in their couenant with him BEsides these former Ceremonies and familiaritie mentioned before Satan hath other meanes also as occasion serues and their dispositions sutable to keepe his Nouices from reuolting and starting from him For there is no question but notwithstanding all this former making sure yet some occasion will be offered to startle these Witches and so to procure some remorse for the bargaine 1 Eyther some outward affliction or their owne present case beeing likely miserable suffring much want c. may breed discontent and so Repentance of the bargaine 2 Or else the Lord may awaken the conscience by the power of the word and so confound this desperate match or Sathan himselfe may of purpose faile his pretended mischiefe leauing her for a season or not doing according to her commaund therby to prepare her by this qualme to eternall vengeance Wherein lest shee should now grow altogether melancholie and so submit her selfe indeed to the true meanes to vndoe her bargaine Obserue I pray you how Sathan bestirreth himselfe First in this case he will not stick to delude her with
such like means Satan raigned as the vnknowne God These were the Flight of Birds 2 The Intrailes of beasts 3 The obseruation of the Stars and those celestiall bodies Esay 44. 4 Dreames Dan. 4. 5 Lottes Hest. 3. Of all which we may thus conclude That seeing 1 these were not ordained constantly to fore-tell things to come 2 neyther haue any naturall propertie inherent in them yeelding such knowledge or any likelihoode thereto neither indeed was it necessarie that men should be acquainted with what is afterward otherwise then may concerne their Saluation seeing the word is sufficient for this therefore it followeth necessarily 1 That these are but Satans cloaks to conceale his immediate and dangerous Couenants with men 2 That by these Satan withdraws men from embracing of the word 3 That for the contempâ— of the word the Lord in iustice giues vp to be deceiued by these so farre forth as not only to rest in these predictions and so by the vncertaintie thereof to bee confounded thereby but as if so be the reason of this vncertainety and fayling in the successe of these predictions proceeded rather from want of our obsequiousnes and diligence in attending these predictions then of anie reall improbability and absurdity in them hereby Satan maketh way for his further aduancing in our hearts aboue all that is called God by procuring vs to a more base subiection and bondage to the Lawe of the Creatures toyling vs with a more painefull studie and inquisition into the bookes of the Creatures And so prouoking vs to a worship of the Creature by confidence therein aboue the Creator blessed for euermore And so in the Creature to worshippe the Diuell especially And that 1 By obeying his councell in leading vs to know what concernes vs not 2 By vsing his meanes for the compassing of this knowledge 3 And by resting still in the meanes though yet they doe deceiue vs. 4 Embracing his intelligence clouded vnder the vaile of naturall causes 6 Referring the successe of things not to the prouidence of God but to the power of sataÌ„ ordering the same therby For our further information heerein examine we in few words these kinds in particular that so the vanitie of them as they are vsed in Witchcraft may the more liuely appeare to vs. First concerning the flight of Birds and the noise they make in the same this as it is plainely condemned in Deut. 18. 10. 11. so is there great reason hereof seeing by no ordinance of God or secret of Nature the flying high or lowe on the right hand or on the left the diuersitie of noise c. can prognosticate of things to come As for the entrailes of beasts Ezech. 21. 11. whereby Nehuchadnezzar is resolued in a doubtfull case whether to attempt first eyther the Iewes or Amonites this also is a plaine colour of Satans deceit coÌ„iecturing hereby because neither by vertue of Creatures nor by any speciall ordinance of God afterward haue these Inwards of the Creatures any such power coÌ„ferred into them to fore-tell things to come Indeed there is some prediction naturally arising out of obseruation of the seasons alterations of weather accruing to the Phisition Mariner Husbandman And this according to that order God hath set in nature from the beginning but this is only probable as to guesse of faire or foule wether Which though they allow some predictions by these Creatures yet are they no warrant for others that are not ordained of God thereto And therefore whereas it is ordinarie to diuine of future things by some such like as by finding a peece of iron signifying good lucke but if siluer be found then it is euill to haue a Hare crosse the way to haue the salt fall towards him c. these hauing no such vertue from Nature and diuine ordinatioÌ„ it must needs follow that they are diabolical or at least superstitious no way warrantable Concerning diuination by Stars the matter seemes more difficult For although the word seemeth to condemne the same Deut. 18. 10. 11. according to the iudgement of the best Diuines who though they differ about the Notation of the word yet they agree all in this that diuination by Stars is directly forbidden And the Scriptures also in allotting the same Punishment to the starre-gazer 〈◊〉 to the Magician doe confirme thâ— same Yet hath this skill gained great authoritie and account in the world and doth much deceiue the followers thereof And that for these respects First because the Starres are causes of many things heere below and therefore it may seeme lawful to conclude and coniecture from such causes And surely if they were particular causes of these lower things I see not but wee might coniecture some what in particular from them If these Starres had power to communicate the knowledge thereof in particular vnto vs Or if it were needfull that wee should know such particular euents Or there were no other meanes to communicate what is necessarie vnto vs But Seeing 1. the Starres are onely generall causes of things in the world and that not certaine and infallible but variable and subordinate to the will of the Creator who can for his Churches good alter their particular effects 2. Seeing they are no ordinance of God to reueale such things vnto vs as hauing no vertue from their generall influence to dispose and determine of particulars 3. Seeing it is is not needfull wee should know of such particulars any otherwise then the Word doth supply And if this bee sufficient what neede wee other It must needs follow that these predictions are vnlawfull 4. As reiected of the Lord and therefore proceeding from the deuill 5. As presuming to fore-tell particular euents of things which onely belong vnto the all-seeing and most wise God 2 If it be alleaged that What is fore-told by Astrologie vsually fals out true and therefore why may we not be informed hence We answer 1. That though it fell out true yet were we not to enquire from hence seeing the Word forbiddeth the vse of such meanes 2 That things fal out true in particular proceeds not froÌ„ the necessary influence of the heaueÌ„ly bodies but from the cunning of that infernall spirit who supplieth by his knowledge what is vncertain in that Art Infâ—…ating himselfe into the minde of the Stargazer being now puffed vp with his knowledge and desiring successe therein to satisfie his pride what art cannot make good he yet desireth may be accomplished And so is giueÌ„ vp to Satan in a iust punishment of this his presumption to be lessoned by him in such further Euents and yet most fearfully to be deceiued by him to as shrowding his diuellish inspirations vnder the cloake of that otherwise lawfull knowledge For not to deny that which the eujdence of things doth auouch in this case True it is that the Sunne and the Moone were created for signes
the soule 3 By this circumstance are excluded those That of blind zeale and Ignorant superstition vse such charmes to bring things to passe either thinking they haue vertue in them thereto or else not knowing the deepenesse of Satan heerein who though they defie the deuill as they say and indeed are not yet brought to this league yet doe they sinne grieuously heerein and vnlesse they repent may iustly prouoke the Lord to giue them vp to this or the like desperate and reprobate sense A third thing in this description is the End of this Trade namely To worke Wonders It being the Pride of Satan to aduance himselfe heereby as God in the children of disobedience and by these manifold trickes and glorious shewes to detaine the miserable people in vile Ignorance and Idolatrie and to hinder them from embracing the glorious Gospell of Iesus Christ practising to this end by his instruments sometimes true as by Diuinations and Charmes and otherwise fayned workes as by Iugling to puffe them vp also with a vaine conceipt of Diuine Power thereby to secure them of their imaginarie happinesse and so to draw them more securely to eternall vengeance by enabling them heereby to execute their seuerall lusts with greedinesse and vsing them as dangerous instruments to deceiue others Such were Balaam the Inchanters of Egypt the Witch of Endor Simon Magus Bariesus Elimas the Sorcerer the Pythonysse at Phillipi c. Actes the sixteenth Numb the twenty two Actes the eighth By which description and examples the first Question is resolued namely that men as well as women may be subiect to this Trade seeing as both are subiect to the State of damnation so both are liable to Satans snares who hath seuerall trickes and colours in this Mysterie of iniquitie to bait each according to their seuerall abilities and vses in the world thereby the rather to fetch them ouer to this deâ—estable Art For whereas man by Ordination is fitter to command and the woman to obey therefore hath the God of this world for ambitions and aspiring men so sutable a point in this Trade as to lead him thereto with pretence of Soueraignety that he shall command the deuill in a more secure and solemne manner colouring the same by those manifold delusions of Circles Characters c. to this end as are vsually practised in that high skill of coniuration By the which ceremonies and solemnities as Satan procureth in the minde of ambitious and curious man some higher conceipt of this soueraigne skill so doth he thereby more deepely cozen him as fetching him of more roundly heereby to the entended bargaine euen to subiect his soule in hope of this power To this end we may obserue that though the maine end bee one in these Diabolicall Arts euen to enthrall the soule in perpetuall bondage yet hath Satan diuers meanes to attaine these ends both answerable to the seuerall conditions of the world and particular estates and qualities of men According to which diuersitie this Art though it bee one in effect yet hath it obtained diuers names and fundry respects Concerning the Times as they haue obtained more or lesse light of the knowledge of God so hath Satan fitted himselfe in his policies accordingly When and where there hath beene none or lesse reuelation of the Gospell there hath Satans appearances and workings beene more carnall and preceptible to common sense his suggestions and deuices more grosse and palpable his attempts more open and naturall his worship more terrible to the flesh as appearing ordinarily in vgly shapes being worshipped in most horrible formes presented with most cruell and bloudie sacrifices and honored with all grosse and shamelesse open filthinesse So did the Heathen in their first rude and barbarous estate worship the deuill then needed they no couenant to bind them from God to Satan when they acknowledged no other God but him him they serued that he might doe them good him they worshipped for feare least he should hurt them As Barbarousnesse decayed and Ciuilitie by setled Gouernement beganne to take place c. so knowledge and skill was aduanced among men whereby grosse wickednesse was somewhat brideled and morall honestie for the common and priuate good sake was now outwardly embraced Herevpon Satan spinnes a finer thrid of more colourable idolatrie and that by these meanes Benefactors of Common-wealthes and Deliuerers of their Countries from Tyrants not knowing God were apt to robbe him of his glory seeking their owne glorie and eternizing by their Renowâ—ed Actes This Satan discerning doth easilie insinuate into them and procuring some secret assent from them by his skill and power enables them to doe Wonders Heerevpon the people cry The Voyce of God and not of man Act. 12. And this falleth out the rather because the ignorant and godlesse people receiuing good from them cannot bee contained in any sober measure of respect towards them but thinke euen all Diuine Honour too little for them So wee finde that Heathen Princes were many of them great Magitians and Coniurers as gaining hereby an Opinion of Dietie And so did the people worship them with Diuine Honour yea ascribed them being translated among the number of the Gods Thus became this Art of Sorceri◠〈◊〉 Companion of great Princes and mightie Conquerours by this they attained many great enterprises in the world and gained an opinion of Omnipotencie and Eternitie And was there not another means heerein to set vp this Art in that age of Knowledge and greater Ciuility Yea certainly As conquest brought forth Peace so Peace yeelded libertie for knowledge and liberall studies And Knowledge brought forth Pride to bee excellent therein and Pride begetteth curiositie to search into hidden mysteries and curiositie breedeth discontent and restlesse disquiet heereupon Sathan worketh ministreth content to the minde by yeelding it that which Art could not reach vnto so curiositie is satisfied and pride nourished and the soule through Pride enthralled to Sathan and yet deluded iustly with the same colour of Art vnder which Sathan hiding his secret compacts doeth eyther perswade them that it is done by art which is done indeede by his assistance or satisfies them that it is done by some Power ouer Satan and therefore they neede not feare subiection to Satan Hitherto serued those Charmes Circles Characters c. by which Satan seeming to be bound deluded them with a vaine conceit of his subiection to them And so as men were either more ambitious after honour or curious after knowledge so did Sathan bait his diuellish Art with more abundance of pompous and curious ceremonies the rather to fetch ouer these glorious fooles thereto and so he easily preuailed ouer the profoundest scholers the Gymnosophists of Egypt Magi of Chaldea Sages of Greece c. most whereof gained their chiefest credite by this that they were most skilfull in this diuellish Trade And so because men were fittest for these ends either to conquer Kingdomes or seeke after knowledge
worship detaine men in wil-worship and all profanenesse to the ruine of soule and body CHAP. II. A second generall vse is for Instruction That first wee would leaue to auoyd the Causes of Witch-craft Which are 1. Ignoraunce 2. Infidelitie 3. Malice 4. Couetousnesse 5. Curiositie c. 6. Pride c. Concerning Ignorance of GOD. THat this is a cause of Witch-craft appeareth Because through the Ignorance that is in vs we are led captiue by Sathan at his pleasure as being subiect iustly to his strong delusions because we haue not receiued the Loue of the Truth because wee know not whom to worship how to worship God a right therefore doth the God of this world blind vsbecause the Gospel is hid from vs. 2. Cor. 4. 5 6. And doth not Witch-craft vsually preuaile when either there is no meanes for knowledge or else the Truth of God is detayned in vnrighteousnesse and so for our disobedience wee are iustly giuen vp to such Delusions remember what hath formerly beene obserued to this end The Remedie thereof is 1. To haue the word of God dwell plentifully among vs both in the Publike ordinances of the Preaching and Expounding thereof as also in the Priuate Reading conferring of the same in our Families 2. To haue the Power thereof to Rule vs in all our wayes To yeelde obedience thereunto to hearken to this voyce alone and to cleaue therevnto constantly Endeuouring so to walke as we haue receiued Christ Iesus Col. 2. 4. And to be daily cast into the mould thereof 2. Cor. 3. CHAP. III. Touching Infidelitie THat this is also a Cause of this fearefull Iudgement appeareth 1. Because by vnbeliefe we lye open to Satans power 1. Pet. 5. 8 9. 2. Through vnbeliefe in God we are brought to beleeue in him to embrace and adore him as the God of this world 2. Cor. 4 5 6. 3. Hereby wee prouoke the Iust Lord to leaue vs to his power to be insnared of him in all deceiueablenes of Error and damnable Impietie 4. This is the speciall bond whereby Satan tyes his Proselites vnto him and they that seeke help from them they must beleeue that they can helpe them c. And therefore the Remedie thereof is 1. As to learne to know God in Iesus Christ. Ioh. 17. 2. 2. To labour aboue all things to be found in Christ Iesus Psal. 3. 10. 1. By seeing our selues in our selues to be vtterly lost by the Law Rom. 7. 2. And feeling our state to be most desperate and irrecouerable 3. Groane we earnestly vnder the burden thereof Matth. 11. 28. 4. And hunger wee after Iâ—sus Christ to be eased thereof Matth. 5. 5. Seeking vnto him in his blessed and precious promises to bee eased of our sinnes 6. Meditating seriously on the power and vertue of his Sacrifice which he hath offered for our sinne 7. And applying the same to our particular soares and diseases 8. Resting in Iesus Christ alone as our onely and sufficient Sauiour 9. And reioycing in him aboue all the treasures in the world as in the most precious Pearle Matth. 13. 10. Labouring to approue our loue vnto Iesus Christ. 1. By forsaking all things for his sake our beloued sâ—nne yea if it be required euen life and all Matth. 19. 2. Being ready to take vp his Crosse and follow him Matth. 16. 2â— 3. Denying still our owne wisedome and righteousnesse that wee may bee found in him 1. Cor. 3. 18. 4. And for thy sake louing the brethren 1. Plucking them out of the fire 2. And exhorting each other daily waiting with great patience their Conuersion and maintaining the Fellowship with all meekenesse of wisedome and holinesse of Conuersation 2. Tim. 2. 2. In all Constancie and Patience working out our saluation Phi. 2. 12. CHAP. 4. As for Malice THat this is an occasion of Witchcraft Apppeareth 1. Because 1. Depriueth vs of the Loue of God and so causing the Lord to hate vs wee are giuen vp to this damnable practise The rather because it is both a present and effectuall meanes as wee thinke to execute the vtmost of our reuenge and it is also a most daungegerous meanes to colour our Malice while it so bringeth it about that partly for Feare wee are forced to relieue such Instruments that they may doe vs no harme and wee are drawne to seeke helpe from them in our extremities whereby their Malice being concealed is more increased and beeing often disappoynted by Satan is more inflamed sealing vp to these cursed Captiues their eternall damnation and hastning hereby the vengeaunce of the LORD vpon them both in the Pining of their bodyes by this their confounded Malice and prouoaking them to maligne GOD the more the more they are disappoynted whereby his wrath is more kindled against them they are hereby more eager vpon Satan to execute their rage more deepely obliged vnto them by new imployments and at length more desperately confounded by him in their detection and punishments Learne wee therefore to remedie this sinne Thus 1. Labour wee to haue the loue of Christ shed abroad in our hearts that so for his sake wee may loue one another 2. And consider we That vengeanee belongeth vnto God hee is able to right our wrongs he is onely for to doe it 3. Consider wee not so much what hurt may arise from the Creature as what good may redound vnto vs thereby and whether wee receiue not daily good from the hands of our God sufficiently to counteruaile the euill of the Creature Whether our GOD â—ee not able to recompence any euill from the Creature whatsoeuer Whither hee cannot turne it to our great good 4. Giue we not way to the least passion of anger or discontent least our yeelding to these passions draw our confirmed malice 5. And be we wise to set bounds to our vnreasonable desires least being not satisfied therein we breake out to enuie and so to malice others 6. Especially labour wee to apprehend the fauour of God in Iesus Christ that so being at peace with his Maiestie and gayning true content 〈◊〉 in our estates we may possesse our sâ—â—les in patience and maintaine the Vâ—… of the Spirit in the bond of peace 7. And Practise wee especially the Loue of our enemies striue we to ouercome euill with good to forgiue our enemies to pray for them c 8. Enuring our selues to beare afflictions 9. And weauing our soules from the loue of the world 10. Still endeauouring to make euen with our God and to be prepared against the comming of Iesus Christ. CHAP. V. A fourth Cause of Witch-craft is Couetousnesse 1 A As excluding through distrustfull and insatiable desires the protection of the Almighty 2. Exposing to desperate contempt of the Word in all fearefull impietie 3. Hereby enraging and prouoking the Conscience to iust reuenge 4. Whereby despayre seasing on the soule is become hereby a praye vnto Satan vpon hope of present release 5. Being forced by