to worke any miracle they receiued from him at the same time an extraordinarie speciall instinct whereby they were mooued to attempt the worke They therefore yeelded themselues to the present motion of Gods spirit to be his instruments onely in the dispensation of the worke but the sole author and producer of the miracle was God himselfe And in this case the very manhood of our Sauiour Christ considered apart from his Godhead had no power of it selfe but was onely the instrument of his Godhead whensoeuer it pleased him in that kinde to manifest the same Wherefore to ascribe this vertue to the Crosse beeing a creature or the worke of a creature is to communicate the incommunicable power of the Creator to it which is plaine blasphemie IV. The fourth Remedie is the vsing of hallowed things as hallowed graines salt water bread images specially the image of Agnus dei Ans. Hallowed creatures are in truth vnhallowed superstitions For euery creature is sanctified by the word and prayer 1. Tim. 4. 4. by the word when God in his word commands vs to vse it for some ende and by prayer when we giue thanks for giuing the creature and withall desire his blessing in the vse thereof Now let any Papists shew me one letter or sillable in all the Booke of God commanding the vse of a creature for any such ende They affirme indeede that Elisha wrought miracles by hallowed salt for by it he cured the bitter waters 2. king 2. 21. But the Prophet vsed not hallowed but common salt and that not ordinarily but onely then as a means wherby to worke a miracle It was therefore powerfull in his hands because for the doing thereof he had power and warrant from God extraordinarily and it cannot be so in any other which haue not the same gift V. The fift and last Remedie is Exorcisine which is an adiuring and commanding the Deuill in the name of God to depart from the partie possessed and cease to molest him any more This meanes was vsed by our Sauiour Christ himselfe and after him by his Apostles and other beleeuers in the time of the Primitiue Church when the gift of working Miracles was in force but in these daies aâ— I said before that gift is ceased and also the promise of power annexed to the vse of adjuration and therefore the means thereof must needs cease And for an ordinarie man now to command the Deuill in such sort is meere presumption and a practise of Sorcerie Sect. IV. IV. Quest. Whether the Witches of our age are to be punished with death and that by vertue of this law of Moses I doubt not but in this last age of the world and among vs also this sinne of Witchcraft ought as sharply to be punished as in former times and all Witches beeing thoroughly conuicted by the Magistrate ought according to the Law of Moses to be put to death For proofe hereof consider these reasons First this Law of Moses flatly enioyneth all men in all ages without limitation of circumstances not to suffer the Witch to liue and hereupon I gather that it must stand the same both now and for euer to the worlds ende Patrons of Witches except against this holding that it was a Iudiciall law which continued but for a time concerned onely the Nation of the Iewes and is now ceased But I take the contrarie to be the truth and that vpon these grounds I. Those Iudiciall Lawes whose penaltie is death because they haue in theÌ„ a perpetuall equitie and doe serue to maintaine some morall precept are perpetuall The Iewes indeede had some Lawes of this kind whose punishments were temporall and they lasted onely for a certaine time but the penaltie of Witchcraft beeing Death by Gods appointment and the inâ—licting of that punishment seruing to maintaine the equitie of the three first morall precepts of the first Table which cannot be kept vnlesse this Lawe be put in execution it must necessarily follow that it is in that regard morall and binds vs and shall in like sort bind all men in all ages as well as the Iewes themselues to whome it was at that time personally directed II. Euery Iudiciall law that hath in it the equitie of the law of nature is perpetuall but the Law of punishing the Witch by death is such For it is a principle of the law of nature holden for a grounded truth in all countries kingdomes among all people in euery age that the traytour who is an enemie to the State and rebelleth against his lawfull Prince should be put to death now the most notorious traytour and rebell that can be is the Witch For shee renounceth God himselfe the King of kings shee leaues the societie of his Church and people shee bindeth her selfe in league with the Deuill and therfore if any offender among men ought to suffer death for his fact much more ought shee and that of due desert The second reason for the proofe of the point in hand is this According to Moses lawe euery Idolater was to be stoned to death Deut. 17. 3 4 5. If there be found any among you that hath gone and serued other gods as the Sunne the Moone or any of the hoast of heauen if the thing vpon enquirie be found to be true and certen thou shalt bring them forth vnto thy gates whether it be man or woman and shalt stone them with stones till they die Now this is the very case of a Witch shee renounceth the true God and maketh choice to serue the Deuill shee is therefore a grosse Idolater and her punishment must be suitable It is alledged by the fauourers of the contrarie part that Peter denied Christ and yet was not put to death I answer there is great difference betweene Peters deniall of Christ and Witches denying of God Peters deniall was vpon infirmitie and in hast the Witch denieth God vpon knowledge and deliberation wittingly and willingly Againe Peter did not vpon the deniall betake himselfe to the Deuill but turned vnto Christ againe which he testified by his heartie and speedie repentance but Witches denie God and betake themselues to the Deuill of their own accord as is manifest euen by their own confessions at their arraignments The third reason Euery seducer in the Church whose practise was to draw men from the true God to the worship of Idols though it were a mans owne sonne or daughter wife or friend by the peremptorie degree and commandement of God was at no hand to be spared or pitied but the hand of the witnesse first and then the hands of all the people must be vpon him to kill him Deut. 13. 6. 9. If this be so no Witches connicted ought to escape the sword of the Magistrate for they are the most notorious seducers of all other When they be once intangled in the Deuills league they labour to invre their dearest fâ—iends and posteritie in their cursed and abominable practiâ—es that they may be
predictions of Satan are onely probable and coniecturall and when he foretelleth any thing certainely it is by some reuelation from God as the death of Saul or by the Scripture as Alexanders victory or by some speciall charge committed vnto him for the execution of Gods will vpon some particular places or persons as before hath beene shewed Thus much for the causes of Diuination Now followe the parts and branches thereof Diuination is of two sorts either in and by meanes or without meanes Diuination by meanes is likewise of two sorts either by such as are the true creatures of God or those which are meerly counterfeit forged Sect. II. Diuination by the true creatures of God is distinguished according to the number of the creatures into fiue distinct kinds whereof foure are mentioned in the Scriptures § 1. The first is by the flying and noise of birds Sorcerers among the heathen vsed to obserue foules in their flight for example whether they did flie on the right hand or on the left aboue them or below by them whether crosse and ouerthwart or directly against them In like manner they obserued the noise sound of the foule And both these waies sometimes by the noyse and sometimes by the flight they diuined of things to come both publike and priuate of good and bad successe in mans affaires of the state of kingdomes townes families and particular persons Now this kind of diuination is condemned by Moses Deut. 18. 10. Let none be found among you that i◠a diuiner of diuinations that is as some intepret it a marker of the flying of foules or a charmer or a consulter with spirits or a soothsayer that is such a one as by obseruing the flying and noise of fowles takes vpon him to foretell good or bad successe § 2. The second kind of creatures vsed for diuinatiō are the intralls of beasts of which mention is made Ezek. 21. 21. where Nabuchadnezzar being to make warre both with the Iewes and the Ammonites and doubting in the way which enterprise to vndertake first he offers a sacrifice to the Idol gods and opening the bellie of the sacrifice looks vpon the liuer and by the signes therein found he iudgeth what should be the issue of the warre Which thing Nabuchadnezzar did according to the vsuall practise of the Heathen who when they were to make warre or to attempt any businesse of importance were wont to offer sacrifice to their gods and to prie into the intralls of the beast sacrificed for example the heart stomake splene kidneies but specially the liuer and by certaine signes appearing in those parts the deuill was wont to reueale vn-them what should be the successe of their affaires they had in hand It were easie to exemplifie both these sorts of Diuination by sundrie particulars out of Heathen writers but seeing the Scripture hath manifested that there are such and experience shewes the same I will forbeare that labour and proceede But here it is demanded why both these kindes of Diuination should be condemned in Scripture considering they had so great applause among the Heathen I answer because the flying of birds and the disposition of the inward parts of creatures are no true signes either of good or bad successe For that which is a true signe of a future euent must haue the vertue and power whereby it signifieth from God himselfe either by creation in the beginning or by his speciall ordinance and appointment afterward Now it cannot be shewed that God in the creation infused any such vertue into the natures and motions of these creatures whereby they might signifie such things neither is there any apparent testimonie in the whole booke of the Scriptures whereby it may be proued that since the creation they were appointed by God to serue such vses and endes And therefore howsoeuer they were esteemed of the Heathen yet the word of God hath iustly censured them as no true and proper causes of Diuination sanctified by God but meerely diabolicall It is alleadged that Ioseph diuined by his cuppe as may appeare both by his stewards speech as also by his owne Gen. 44. 5. 15. and yet that cuppe receiued no power from God either the one way or the other to be a cause or meane of Diuination The answer anciently and commonly made is this that Iosephs steward spake not as the thing was indeede but as the common receiued opinion was among the Egyptians who esteemed Ioseph to be a man of great skill and wisdome able by sundrie meanes to diuine and prophesie To this I adde a second answer that the steward spake not as he thought but his purpose was in those words to cōceale the knowledge of Ioseph his master from his brethren that thereby they might not discerne who he was but take him to be an Egyptian Thirdly the words may not vnfitly admit this interpretation as if the steward had said Know ye not that this cuppe which I finde in the sackes mouth of your yongest brother is that whereby my master will easily prooue what manner of men you are this answer is also auncient and may well be receiued It is further obiected that our Sauiour Christ by his speech vnto the Pharisies seemeth to approoue of Diuining by creatures as by winds and by clouds When you see a cloud saith he rising out of the West straight way you say a showre commeth and so it is and when you see the South wind blow ye say that it will be hoate and it commeth to passe Luk. 12. 54 55. Ans. There be some kinds of predictions that are and may be lawfully vsed because they are naturall of which sort are those that are made by Physicians Mariners and husbandmen touching the particular alterations and dispositions of the weather and these beeing agreeable to that order which God hath set in nature from the beginning by them a man may probably gather the state of the weather whether it will be faire or foule and of these naturall signs our Sauiour Christ speaketh not of diabolicall which haue no warrant either from the common course of nature created or by any speciall appointment from God So that whatsoeuer can be said in their defence this yet remaineth certaine that the slying and noise of birds and the state of the intralls of beasts are no true signes ordained by God but inuented by the deuill and his instruments and therefore all diuination by them is iustly condemned as wicked and deuillish Whence it appeareth what iudgement may be giuen of those common signes of Diuination which are obserued in the world specially of the more ignorant sort For example A man finds a piece of yron he presently conceiueth a prediction of some good lucke vnto himselfe that day If he light on a peice of siluer then he stands contrarily affected imagining some euill will befall him Againe when a man is taking his iourney if a hare crosse him in the way all is not well his
the onely soueraigne preseruatiue to keepe a man safe and sure from the power of Witches and of the Deuill to haue part in the couenant of grace to be made partaker of Christ by a true faith testified by dying vnto all sinne and liuing vnto God in â—ewnes of life we must not content our selues with a formall confession as many in the visible Church doe which wanting the life of faith doe not liue in Christ but striue to goe further and to adorne our profession by framing our liues according to the word that we may haue our portion in this excellent priuiledge of preseruation from the power and malice of the enemies of God and all vngodly persons Preseruatiues of the second sort are such as concerne the places of mens aboad For Satan contenteth not himselfe to haue manifested his malice in afflicting mens persons but he also enlargeth the same to the molestation of the places where they dwell by insecting the ayre and such like The onely effectuall meanes to remedie this euill is the Sanctification of the places of our habitation Looke as we are wont to sanctifie our meate and drinke by Gods word and by praier and thereby procure his blessing vpon his owne ordinance for our refreshing so in like manner may we sanctifie the places of our aboad and thereby both procure the blessing which we want and also auoid many curses and dangers which otherwise would fall vpon vs. If any shall thinke the Consecration of houses and places in this sort to be a meere deuise of mans braine let them remember that in the Old Testament besides the dedication of the Temple allowed by all there was a Law prescribed to the Iewes for the speciall dedication of euery mans house If any hath built a new house saith Moses and hath not dedicated it let him returne againe c. Dâ—ut 20. 5. As who should say he hath omitted a necessarie dutie Now this dedication was nothing els but the sanctification of them by word and prayer wherein they made acknowledgement that they became theirs by the free gift and blessing of God and further desired a free and lawfull vse of the same to his glorie and their mutuall good A dutie which hath been performed by the seruants of God in ancient times The first thing that Abraham did when he came from Vr of the Chaldeans to the land of Canaan which God gaue him to possesse was the building of an Altar for the worship of God his sacrificing thereon and calling vpon the name of the Lord Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood Gen. 8. 20. and Iacob after him in Bethel And they were al mooued hereunto because they knew their comfortable aboad in those places came not by their owne endeauour but from the blessing of God When the good king Hezekiah kept the passeouer in Ierusalem his principall care was that the Priests and all the people might first be sanctified and therefore he praied vnto God to be mercifull to them that were not sanctified 2. Chron. 30. 18. And as he behaued himselfe in his kingdome so should euery master of a familie behaue himselfe in his house where he dwelleth labouring to sanctifie the same that it may be comfortable to him and his least for neglect thereof he pull vpon himselfe and those that belong vnto him the heauie hand of God in plagues and punishments The second kinde of Remedies are Restoratiue which serue to deliuer men from Witchcraft by curing the hurts of Witches in the bodies of men or other creatures In the handling whereof first we will consider how whole countries and then how euery priuate man may be cured and deliuered Whole Countries and Kingdomes are freed and cured specially by one meanes The publishing and embracing of the Gospel When our Sauiour Christ had sent the seauentie Disciples to preach in Iurie at their returne he gaue this testimonie of the effect of their ministerie That he saw Satan fall downe from heauen like lightening Luk. 10. 18. his meaning was this As lightning is suddenly and violently sent out of the cloud and as it were cast downe to the earth by the cracke of the thunders euen so Satan the prince of the world that ruleth in the hearts of the disobedieÌ„t was cast down and his kingdome ruinated by the power of the Gospel preached In the times of ignorance the deuill triumpheth freely without controlment but the mist and darkenes of his delusions cannot possibly abide the bright beames of Gods glorious will reuealed by preaching The Lord of auncient times commanded his people not to doe according to those nations among whome they dwelt in Canaan by practising Witchcraft or following after Sorcerie Deut. 18. 9. c. And that they might be able to obey this commandement Moses prescribeth vnto them this Restoratiue the reuerent and obedient hearing of the Lords Prophets v. 18. In this our Church if we would be healed of our wounds and banish Satan from among vs who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie the onely way to bring it to passe is the maintaining of a learned Ministerie the aduaÌ„cing of Prophets by whose labors the Gospel may flourish For the faithfull dispensation thereof is the Lords owne arme and scepter whereby he beateth downe the kingdome of darkenesse and confoundeth the workes and enterprises of the deuill The second sort of Restoratiues serue for the cure of particular persons for howsoeuer the gift and power of casting out Deuills and curing Witchcraft be ordinarily ceased since the Apostles times it beeing a gift pecuâ—liar to the Primitiue Church and giuen to it onely during the infancie of the Gospel yet there may be meanes vsed and that effectuall for the easing of any person that is bewitched by Satans instruments Those therefore that are in these daies â—ormented in this kind must doe three things First they must enter into a serious examination of themselues and consider the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse And here vpon diligent enquirie they shall finde that their owne sinnes are the true and proper causes of these euills When Saul was disobedient to the commandement of God the Lord sent vpon him an euill spirit to vexe him 1. Sam. 15. Hymeneus and Alexander for their pestilent errors were both cast out of the Church and giuen vp also to Satan that they might learne not to blaspheme 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall 1. Cor. 5. 5. Secondly after this Examination the same parties must shewe forth their faith whereby they depend on the free fauour and mercie of God for their deliuerance How may this be done by heartie prayer vnto God ioyned with fasting that the same may be more earnest In which prayer the maine desire of the heart
Apollo at Delphos of Iupiter Trophonius in Boeotia and the rest where the Deuill gaue the answer sometimes one way and sometimes another Secondly Satan by obseruation perceiueth that man vpon a weake and ignorant minde is prone superstitiously to dote vpon the creatures attributing some diuine operation or vertue to them without any ground of Gods word or common vnderstanding and consequently disposed to worship God in some worke of man or to ioyne to the sâ—me worship the inuentions of man which he hath not commanded Vpon which ground he made the Heathen to dote vpon their wisemen to regard Soothsayers and them that wrought with Spirits The Chaldean Philosophers renowmed for their superstitions and Magicall courses to make the Heauens fatalium Legum Tabulam ascribing that to the vertue of the Starres which was knowne and done by Satanicall operation The Magicians of Persia to admit of corruptions in their auncient good learning and to giue themselues vpon reading the fabulous writings of the Chaldean Sorcerers to the sludie of vnlawfull Arts inuented by himselfe both before and after the times of Daniel the Prophet Lastly the â—ncient Romanes vpon a superstitious doâ—age neuer to vndertake any businesse of weight â—isi auspicatò vnlesse they had luckie consent and warrant from the Colledges of their Augurors erected by Romulâ—u Thirdly there is a naturall Distemper in the minde of man shewing it selfe in these particulars That he cannot endure to stand in feare of imminent daunger That he swells in an high conceit of his owne deserts specially when he is in lower estate then he would be That he will not beare a wrong done without reuenge That he rests not satisfied with the measure of knowledge receiued but affecteth the searching of things secret and not reuealed When the minde is possessed with these troubled passions with care to helpe it selfe then comes the Deuill and ministreth occasion to vse vnlawfâ—ll means in the generall and forceth the minde by continuall suggestion to determine it selfe in particular vpon his owne crafts It was the case of Saul and of Nebuchadnetsar It caused many of the Heathen Philosophers to go from Athens to Memphis from Grecia to Syria from men on earth to wicked Spirits in hell to get more illumination at the hands of the Prince of darkenesse It mooued sundrie â—â—al-contented Priests of Rome to aspire vnto the chaire of Supremacie by Diabolicall assistance yea to exercise Magicall arts when they were Popes and thereby to manifest indeed that they were not the true Successors of Simon Peter but heyres of the vertues of Simon that Magus who bewitched the people of Samaria and professed to doe that by the great power of God which he wrought by the ayde and assistance of the Deuill If any doe thinke it strange that Satan should in this sort oppose himselfe to the kingdome of God and maintaine his owne principalitie by such vngodly arts and exercises They must knowe that this and all other euills come to passe euen by the will of God who hath iustly permitted the same To punish the wicked for their horrible sinâ—es as Saul for his wickednesse To auenge himselfe vpon Man for his ingratitude who hauing the truth reuealed vnto him will not beleeue or obey it To waken and rowze vp the godly who are sleeping in any great sinnes or infirmities Lastly to trie and prooue his people whether they will cleaue to him and his word or seeke vnto Satan and wicked Spirits Now from the consideration of the premisses we conclude it a necessarie thing for the Church and people of God to be acquainted with the dealing of Satan in this kinde that knowing his subtill deuises they may learne to auoyd them For which purpose this Treatise was first framed and now exhibited to your Lordship The iust commendation whereof aboue others formerly divulged touching this Argument appeareth herein that it serueth to the full opening and declaration of Satans Methode in the ground and practises of Witchcraft Wherein among many other remarkable points it may please you to take speciall notice of these particulars I. That they doe grossely erre who either in expresse tearmes denie that there be Witches or in effect and by consequent auouching that there is no league betweene them and the Deuill or affirming they can doe no such miraculous workes as are ascribed to them The former issueth plainly our of the bodie of the Discourse And for the latter That there is a Couenant betweene them either explicite in manner and forme or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues is plainely taught and confirmed in the same That Witches may and doe worke wonders is euidently prooued howbeit not by an omnipotent power as the 〈…〉 hath vnlearnedly and improperly teaâ—◠〈◊〉 but by the assistance of Satan their Princâ—â—â—â—ho is a powerfull Spirit but yet a Creatuâ—â—â— well as they And the Wonders wrough◠〈◊〉 them are not properly and simply miracles but workes of wonder because they exceede the ordinarie power and capacitie of men especially such as are ignorant of Satans habilitie and the hidden causes in nature whereby things are brought to passe II. That the Witch truely conuicted is to be punished with death the highest degree of punishment and that by the Lawe of Moses the equitie whereof is perpetuall Yea euen the better Witch of the two in common reputation because both are equally enemies to God and all true religion and it is well knowne by true experience that all professed Sorcâ—rers are guiltie of many most monstrous impieties III. That the Miracles of the Popish Church at this day are indeed either no Miracles or false and deceitfull workes Touching corporall presence in the Sacrament which they affirme to be by miracle If it were true then miracles were not yet ceased but should still be as ordinarie in the Church as are the Sacraments A point not onely confuted in the latter part of this Treatise but also by the testimonie of purer Antiquitie Augustine saith That miracles were once necessarie to make the world beleeue the Gospel but he that now seekes a signe that he may beleeue is a wonder yea â— monster in nature Chrysostome conclude◠〈◊〉 on the same grounds that there is now in the Church no necessitie of working Miracles and calles him a false Prophet that now takes in hand to worke them Againe if there be a miracle in the Sacrament it is contrarie to the nature of all those that were wrought either by Moses and the Prophets or by Christ and his Apostles For they were apparent to the eye but this is insensible and therfore neither of â—orce to mooue admiration nor to conuince the minde of man and make him to beleeue As for those which are pretended to be wrought by Saints in that church if we make recourse to the Primitiue times wherein
besides the ordinarie course of nature yet it is not simply aboue the power thereof For a third instance The deuill is able to vtter a voice in plaine words and speach answerable to mans vnderstanding in any language Not that he can take vnto himselfe beeing a spirit an immeadiate power to speake or frame a voyce of nothing without meanes but knowing the naturall and proper causes and meanes by which men doe speake by them he frames in himselfe the voyce of a man and plainely vtters the same in a knowne language In this manner he abused the tongue and mouth of the serpent when in plaine words he tempted Eue to eate the forbidden fruit Now it is to be remembred here that when the deuill speakes in a creature it must be such a creature as hath the instruments of speach or such whereby speach may be framed and vttered not otherwise for it was neuer heard that he spake in a stocke or a stone or any created entity that had not the meanes and power of vttering a voice at least in some sort it beeing a worke peculiar to the Creator to giue power of vtterance where it is not by creation Againe when he frameth a voice in a creature he doth it not by giuing immediate power to speake for that he cannot doe and the creature abused by him remaineth in that regard as it was before But it beeing naturally fitted and disposed to vtter a voice though not perfectly to speake as a man he furthereth and helpeth nature in it and addeth to the facultie thereof a present vse of words by ordering and ruling the instruments to his intended purposes And to conclude this point looke what strange workes and wonders may be truely effected by the power of nature though they be not ordinarily brought to passe in the course of nature those the deuill can do so farre forth as the power of nature will permit he is able to worke true wonders though for a false and euill ende Here a question is mooued by some whether the deuil can change one creature into another as a man or woman into a beast for some notwithstanding the doctrine alreadie taught are of opinion that he can turne the bodies of Witches into other creatures as hares cattes and such like Ans. The transmutaâ—ion of the substance of one creature into another as of a man into a beast of what kind soeuer is a worke simply aboue the power of nature and therefore cannot be done by the deuil or any creature For it is the proper worke of God alone as I haue said to create to change or abolish nature It is obiected that such chaÌ„ges haue beene made For Lots wiâ—e was turned into a pillar of salt Gen. 19. 26. Ans. It is true but that was done by the mightie power of God neither can it be proued that any creature Angel or other was euer able to doe the like But it is further said that king Nabuchadnezzar was turned inâ—o a beast and did eate grasse with the beasts of the field Dan. 4. 30. Ans. There is no such matter his substance was not changed so as his bodie became the bodie of a beast indeede but his condicions onely were altered by the iudgement of God vpon his minde whereby he was so farre forth bereaued of humane sense and vnderstanding Againe for his behauiour and kinde of life he became altogether bruitish for the time and excepting onely his outward forme and shape no part of humanitie could appeare in him but that he retained his humane bodie still it is euident by his owne words vers 31. when he saith And mine vnderstanding was restored to me which argueth plainly that the hand of God was vpon him in some kind of madnesse and furie and therefore that there was not a change of his bodie and substance but a strange and fearefull alteration in his minde and outward behauiour And though such a transmutation should be granted yet it makes nothing for the purpose considering it was the worke of God onely and not of the deull And thus we see what kind of wonders the deuil can bring to passe The meditation of which point may teach vs tvvo things First that the working of wonders is not a thing that will commend man vnto God for the deuill himselfe a wicked spirit can worke them And many shall alledge this in the day of iudgement that they haue by the name of God cast out deuils and done many great woâ—ks to whome notwithstanding the Lord will say I neuer knewe you depart from me yee workers of inâ—quitie Matth. 7. 22. 23. It behooueth vs rather to get vnto our selues the precious gifts of faith repentance and the feare of God yea to go before others in a godly life and vpright conuersâ—tion then to excell in effecting of strange workes When the seauentie Disciples came to our Sauiour Christ with ioy and tolde him that euen the deuills were subdued vnto them through his name Luk. 10. 17. he counsells them not to reioyce in this that wicked spirits were sâ—bdued vnto them but rather because their names were written in heauen vers 20. Indeed to be able to worke a wonder is an excellent gift of God and may minister matter of reioycing when it proceedeth from God but seeing the deuill receiued this power by the gift of creation our speciall ioy must not be therein but rather in this that we are the adopted sonnes of God in which priuiledge the deuill hath no part with vs. And therefore the Apostle 1. Cor. 13. making a comparison of the gifts of the spirit as of speaking diuers tongues of prophecying and working miracles with loue in the end wisheth men to labour for the best gifts which are faith hope and loue because by these we are made partakers of Christ on whom we ought to set our hearts and in whome we are commanded â—lwaies to reioyce Phil. 4. 4. Secondly we learne from hence not to beleeue or receiue a doctrine now or at any time because it is confirmed by wonders For the deuill himselfe is able to confirme his errours and Idolatrous seruices by strange and extraordinarie signes by which vsually he laboureth to auouch and verisie the grossest points of falshood in matter of religion On the contrarie we must not reiect or contemne a doctrine because it is not thus confirmed This was a maine fault in the Iewes who would not receiue the word preached by Christ vnlesse he shewed them a signe from heauen Indeed in the primitiue Church it pleased God to confirme that doctrine which the Apostles taught by great signes and miracles but now that gift is ceased and the Church hath no warrant to expect any further euidence of the religion it professeth and enioyeth by arguments of that kinde yea rather it hath cause to suspect a doctrine taught for the wonders sake whereby men labour to auouch it Sect. V. The last clause in the description is
confederacie are not able either by his helpe or any power or policie of their owne to bring to passe Hereupon it was that the Witch of Endor shewed vnto Saul the appearance of Samuel which neither Saul himselfe nor any in all his court could doe There was no great vertue in the matter or frame of her words for shee was ignorant and had no learning By power she could not effect it beeing a weake woman neither was it like that she had more cunning and pollicie then any of the learned Iewes in those times had for such purposes The main reason was her league made with Satan by vertue whereof shee commanded him to appeare in the likenes of Samuel which neither Saul nor any of his companie could doe by vertue of such couenant which they had not made The ende why the Deuill seeketh to make a league with men may be this It is a point of his policie not to be readie at euery mans command to doe for him what he would except he be sure of his reward and no other meanes will serue his turne for taking assurance hereof but this couenant And why so that hereby he may testifie both his hatred of God and his malice against man For since the time that he was cast down from heauen he hath hated God his kingdome and greatly maligned the happy estate of man especially since the couenant of grace made with ouâ— first parents in Paradise For he thought to hauâ— brought vpon them by their fall eternall and finall confusion but perceiuing the contrarie by vertue of the couenant of grace then manifested and seeing mâ—n by it to be in a better and surer estate then before he much more maligned his estate and beares the ranker hatred vnto God for that his mercie bestowed vpon him Now that he might shew forth this hatred and malice he takes vpon him to imitate God and to counterfeit his dealings with his Church As God therefore hath made a couenant with his people so Satan ioynes in league with the world labouring to bind some men vnto him that so if it were possible he might drawe them from the couenant of God and disgrace the same Againe as God hath his word and Sacraments the seales of his couenant vnto beleeuers so the deuill hath his words and certaine outward signes to ratifie the same to his instruments as namely his figures characters gestures and other Satanicall ceremonies for the confirmation of the truth of his league vnto them Yea further as God in his couenant requires saith of vs to the beleeuing of his promises so the deuill in his compact requires faith of his vassalls to put their affiance in him and relie on him for the doing of whatsoeuer he bindes himselfe to doe Lastly as God heares them that call vpon him according to his will so is Satan readie at hand vpon the premisses endeauouring to the vtmost of his power when God permits him to bring to passe whatsoeuer he hath promised And so much of the league in generall More particularly the league betweene the Deuill and a Witch is twofold either expressed and open or secret and close The expresse and manifest compact is so tearmed because it is made by solemne words on both parties And it is not so expressely set downe in Scriptures as in the writings of learned men which haue recorded the confessions of Witches and they expresse it in this manner First the Witch for his part as a slaue of the deuill binds himselfe vnto him by solemne vowe and promise to renounce the true God his holy word the couenant he made in Baptisme and his redemption by Christ withall to beleeue in the deuil to expect receiue aide and helpe from him and at the end of his life to giue him either bodie or soule or both for the ratifying hereof he giues to the deuil for the present either his owne hand-writing or some part of his blood as a pledge earnest pennie to bind the bargaine The deuill on the other side for his part promiseth to be readie at his vassalls command to appeare at any time in the likenesse of any creature to consult with him to aide and helpe him in any thing he shall take in hand for the procuring of pleasures honour wealth or preferment to goe for him to carrie him whethâ—r he will in a word to doe for him whatsoeuer he shall commande Many sufficient testimonies might he alleadged for the proofe hereof but it is so manifest in daily experience that it cannot well bee called into question But yet if it seeme strange vnto any that there should be such persons in the world that make such fearefull couenaÌ„ts with the deuill let them consider but this one thing and it will put them out of doubt The nature of man is exceeding impatient in crosses and outward afflictions are so tedious vnto mortall minds and presse them with such a measure of griefe that some could be contented with all their hearts to be out of the world if thereby they may be released of such extremitie and hereupon they care not what meanes they vse what conditions they vndertake to ease and helpe themselues The deuill finding men in these perplexities is ready to take his advantage and therefore perceiuing them now fitted for his purpose to worke vpon he insinuates and offers himselfe to procure them ease and deliuerance if they will vse such meanes as he shall prescribe for that purpose and to a naturall man there is no greater meane then this to make him ioyne societie with the deuill He therefore without any further doubting or deliberation condescendes to Satan so as he may be based and releeued in these miseries Againe we are to consider that in these cases the deuil getteth the greater hold of man and mooues him to yeeld vnto his suggestions the rather because that which he promiseth to doe for him is present and at his command and therefore certaine whereas the thing to be performed on the behalfe of the partie himselfe as the giuing of bodie and soule c. is to come sundry yeares after and therefore in regard of the particular time vncertaine Now the naturall man not regarding his future and finall estate preferres the present commoditie before the losse and punishment that is to come a farre off and thereby is perswaded to yeeld himselfe vnto Satan And by these and such like antecedents are many brought to make open league with the deuill The secret and close league between the Witch and Satan is that wâ—erein they mutually giue consent each to other but yet without a sworne couenant conceiued in expresse words and conference Of this there be two degrees First wheÌ„ a maÌ„ vseth superstitions 〈◊〉 of prayer wherein he expressely requireth the helpe of the deuill without any mention of solâ—mine words or couenant going before That this is a kind of compact it is plaine because herein there is a mutuall
of Christ broken for vs And so it is in euerie creature if the effect be ordinarie and naturall it hath it by creation if extraordinarie and supernaturall it hath that by diuine ordination So that whatsoeuer comes to passe by any other meanes is by Satanicall operation Now charmes and spells standing of set words and sillables haue no power in them to worke wonders either by the gift of nature in the creation or by Gods appointment since the creation and therfore they haue in them no power at all for any such purpose This latter part of the reason beeing the assumption or application of the ground to the present instance consisteth of two parts which I will prooue in order First then I affirme that by the gift of nature no words of charmes haue power in theÌ„ to worke wonders I prooue it in this manner I. All words made and vttered by men are in their own nature but sounds framed by the tongue of the breath that commeth from the lungs And that which is onely a bare sound in all reason can haue no vertue in it to cause a reall worke much lesse to produce a wonder The sounds of bells and of many musicall instruments and the voices of many bruit creatures are fartr more strong and powerfull then the voice of a man yet who knoweth not that none of all these is auaileable to such purposes Indeede they haue power to affect the minde by their sweetnes or otherwise but they are not able to bring to passe a reall worke either by the inflicting of hurts and harmes or by the procuring of good I conclude therefore that the voice of man by nature hath no power to worke any wonders II. Againe euery thing which hurteth or affecteth another must necessarily touch the thing which it hurteth or affecteth For it is a graunted rule in nature that euery agent worketh vpon the patient by touching But words vttered in Charmes are commonly made of things absent and therefore though it should be graunted that they had the power of touching a substance which they cannot haue yet of theÌ„selues they are not auaileable to bring vpon things absent either good or euill III. Moreouer if words conceiued in charmes and spells haue any such power as is pretended why should not euery word that any man speaketh haue the same power inasmuch as all words are of the same nature beeing onely sounds framed in the breast and vttered by the tongue in letters and syllables But experience teacheth that the same word spoken by another hath not the same vertue For the charme vttered by the Charmer himselfe will take effect but beeing spoken in the same manner by another man that is no Inchanter maketh to no purpose for nothing is effected by it IV. That which is in nature nothing but a baâ—e signification cannot serue to worke a wonder and this is the nature of all wordsâ— for as they be framed of mans breath they are naturall but yet in regard of forme and articulation they are artificiall and significant and the vse of them in euery language is to signifie that which the author thereof intended for the first significations of words depeâ—â—â—d vpon the will and pleasure of man that framed and inuented them Beeing therefore inuented onely to shew or signifie some thing it remaines that neither in nature nor proper vse they can be applied to the producing of wounderfull and strange effects Thus the former part of the assumption is cleared In the second place I affirme that the words of charmers haue not this power in them by any speciall gift blessing or appoyntment of God since the creation which is the other part of the assumption And I shew it thus whatsoeuer is powerfull and effectual to any end or purpose by Gods gift blessing or appointment the same is commanded in his word to be vsed and hath also a promise of blessing annexed to the right vse therof To vse the instance before made for explanation sake The bread in the Lords supper hath this power and propertie giuen it by Christ to seale signifie vnto euery beleeuing receiuer the bodie of Christ and by this propertie giuen it it is aâ—eileable to this purpose though it be a thing aboue the common and naturall vse of bread thereupon we haue warrant from Christs owne commandement ordinance and example so to vse it But in the whole bodie of the Scripture there is not the like commandement to vse the words of Charmes for the effecting of wonders much lesse the like promise of blessing vpon the same so vsed therefore the conclusion is that God hath giuen no such power vnto them in speciall If it be asked then what they are and whereto they serue I ansvver they are no better then the deuills sacraments and vvatchvvords to cause him to doe some strange vvorke For the Inchanter hath relation in his minde to the deuil vvhose helpe he hath at hand by couenant either open or secret or at least some superstitious opinion of the force of the vvords vvhich is a preparation to a couenant The truth of this doctrine hovvsoeuer it be thus made manifest yet it findes not generall intertainement at all mens hands For there are and haue beene some learned men in all ages who maintained the contrarie both by word and writing and namely that there is great vertue power in words pronounced in time and place to effect strange things For proofe wherof they alledge these reasons First that the bare conceit and imagination of man is of great force to doe strange things and therefore words expressed much more Ans. The ground of the reason is naught Imagination is nothing els but a strong conceit of the minde touching any thing whatsoeuer it be and by reason of the communion that is betweene the bodie and soule being together it is of great force to work within the man that imagineth diuersely and to cause alteration in himselfe which may tend either to the hurt or to the good of his owne bodie but yet imagination hath no force out of a man to affect or hurt an other A man conceiuing desperately of his owne estate by the strength of imagination may kill himselfe but the same conceit be it neuer to strong can not hurt his neighbour For it is no more then Cesars image vpon his coyne which serueth onely to represent Cesar so imagination is nothing but the representation of some thing in the minde by conceit and therefore as the person of Cesar is nothing hurt though his image be defaced so when we conceiue of men in our mindes though neuer so badly and malitiously yet all is of no force to hurt or annoy them either in person or state Secondly they alleage that Witches by malitious and wrie lookes in anger and displeasure may and do hurt those vpon whom they looke whether they be men or other creatures And it is an old receiued opinion
that in malitious and ill disposed persons there proceed out of the eye with the beams noysome and malignant spirits which infect the ayre and doe poison or kill not onely them with whome they are daily conuersant but others also whose companie they frequent of what age strength and complexion so euer they be Ans. But the opinion is as fond as it is old for it is as much against nature that such vertue should proceede out of the eye or such spirits breake out of the nerves to the partie hated as it is for the blood of the bodie of it selfe to gush out of the veines Yet for the ratifying of this opinion they alleadge that which is written in Gen. 30. 37. where Iacob laide speâ—kled â—oddes before the sheepe in their watering troughes that by Gods appointment for this ende that they might bring forth partie coloured lambs I answer that was not a worke of sight but a speciall and exâ—raordinarie worke of Gods prouidence vpon Iacob in his necessitie as we may plainely see in the chapter next following v. 9. 11. yea it was taught Iacob by God himselfe and â—f it had been an ordinarie work doubtlesse the gaâ—â—es thereof beeing so good Iacob would haue done it againe afterward but we neuer read that he did it againe And be it granted it were a naturall worke yet it cannot prooue witching by sight because the sheepe receiued into their eyes the species and resemblance of the rodds which is according to nature whereas in fasâ—ination or bewitching by sight malignant spirits should not be receiued in but sent forth of the eye which is against nature Yea but the Basiliske or Cockatrice doth kill man and beast with his breath and sight yea the wolfe takes away the voyce of such as he suddenly meetes withall and beholds and why may not wicked men or women doe the like An. Indeede it is a thing receiued by common errour and held of some for a truth but no experience of any man hath yet beene brought for the proofe thereof and therefore it is to be reputed as fabulous Thus much in probabilitie may be thought if the allegatioÌ„ should be true that the Basilisâ—e beeing possessed of a thicke poyson may by his breath send forth some grosse venemoâ—s vapours and thereby infect the ayre and poison the thing that is neere vnto him And that the soddaine and vnexpected beholding of the venemous Cockâ—trice or the ravenous wolfe beeing creatures in their kind fearefull especiâ—llâ— to those that are not acquainted with them may cause present astonishment and consequently perill of death But that this should be done by the eiâ—s of these creatures only in maÌ„ner aforesaid it is not credible and therefore Aâ—thors haue vpon good ground denied iâ— as beeing confirmed neither by reason nor experience Thirdly they reason thus â—nchanters by whispering of words in charmes can stay the stinging and poisoning of serpents for so Dauid in effect speaketh that the voice of the Charmer charmeth the serpent Psal. 58. 5. It may seeme therefore that there is no small force in words for the effecting of strange works Ans. It must be granted that the charmer may inchant the serpent but how not by vertue of the words in the Charme but by the power of the deuill who then is stirred vp when the charme is repeated to doe the thing intended The truth of this answer appeares by the words of the text as they are read in the originall that the Inchanter ioyneth societies very cunningly namely with the deuill Now these sâ—ciâ—ties betweene Satan and the Charmer are the very ground of the worke vpon the serpent which worke vpon confederacie formerly made is done by the deuill and the words of the Charme are no more but the Inchanters Item or watchword to occasion him thereunto And let any other man reapeat the same words a thousand times that either is not thus confederate with Satan or hath not a superstitious opinion of Charmes and al his labour will be in vaine Fourthly the word of God is of great force in the hearts of men to conâ—ert and change them as it is vttered by the mouth of mortall man and this force is not in the man by whomâ— it is spoken where then should it be but in the 〈◊〉 and if in the words why may not other words be of like 〈◊〉 beeing vttered by man Ans. 1. The power of Gods word commeâ—â— not from this that it is a word and barely vttered out of the mouth of a man for so it is a dâ—ad letter but it proceedeth from the powerfull operation of the spirit annexed by Gods promise thereunto when it is vttered read and conceiued which operation if it were taken away the word might be preached a thousand yeares together without any fruit or effect either to saluation or condemnation 2. The word of God is powerfull by the concurrence of the worke of the spirit not in all things as for example in raising winds and tempests in infecting the ayre in killing and annoying men or other creatures but in the conuersion of sinners in gathering the Elect and in confirming those that be called and this power it hath also by his speciall blessing and appointment 3. Furthermore the same word is not of power when it is barely read heard or spoken vnlesse it be also conceiued in the vnderstanding receiued with reuerence treasured vp in the memorie and mingled with faith in the heart whereas the bare reading and muttering ouer the words of a Charme by an Inchanter though in an vnknowne toâ—gue in â—ude and barbarous words is sufficient to procure the working of wonders Now though the word of God be in it selfe pure and serue to excellent purpose as hath beene saide yet by the way we may remember That as it is with all things that are most pretious nothing is so excellent in it kind which may not be abused so it is with this heauenly word for it is and may be made a Charme two waies First when some part of it is indeede vsed for a charme Thus many Texts of Scripture both in Latin and other languages haue beene abused by Inchanters as might easily be shewed Secondly when it is heard read recited or made a matter of praier without vnderstanding And thus the ignorant man as much as in him lyeth makes it a Charme For in his ordinarie vse thereof he neither conceiueth nor taketh care to vnderstand it as lamentable experience teacheth Yet in neither of these is the very bare repeating of the word effectuall For as when a man heares or reades it vnlesse the Spirit of God inlighteneth his heart it is to no purpose so when it is made the matter of a Spell nothing will be effected vnlesse the deuill either by confâ—deracie or superstitious conceit be drawne to conferre his helpe in the point for his owne aduantage Howbeit of all Inchantments these are the most dishonorable to God most acceptable to
creatures indeede and their other sleights true and reall works then they were made and caused either by the deuill or by God himselfe for no man of himselfe can make a rod to become a true serpent But this was done neither by the deuill nor by God as shall appeaâ—e in the sequelâ— They were not done by the Deuill because the deuill cannot make a true creature either serpent or frogge Hovv doth that appeare Ans. To make a true creature of any sort by producing the same out of the causes is a vvork seruing to continue the creation and is indeede a kinde of creation Now the deuill as he cannot create a thing at the first so he is not able to continue the same by a new creation that beeing a propertie belonging to God onely For better conceiuing hereof we must know that God creaâ—eth two waies either primarily in the beginning wheÌ„ he made all things of nothing Gen. 1. 1. or secoÌ„darily in the gouernment of the world when he produceth a true creature in a true miracle yet not making it of nothing as he did in the beginning but producing it by ministring and in forming the matter immediately by himselfe without the aide of ordinarie meanes and instruments appointed after the creation The former is creation properly called the latter a continuance thereof Both these God hath reserued to himselfe as incommunicable to any creature As for the succession and propagation of creatures in their kinds as of men beasts birds fishes c. it is onely a continuation of the creatures in their kindes and is wrought by ordinarie meanes of generation but is no continuance of the worke of creation And the deuill by his power may make counterfeits of the true creatures of God but neither by creating them nor by continuing their creation these two beeing workes peculiar and proper to the Deitie alone Againe if the deuill could turne a rodde into a true serpent and water into blood indeed then his power should be equall to the power of the sonne of God himselfe For the first miracle that he wrought was the turning of water into wine loh. 2. And that was no greater a worke then the turning of water into blood or a rod into a serpent But this were most horrible blasphemic to match the deuill with the Son of God and his finite power with the power of the Godhead by which miracles are wrought And the truth is Satan can worke no true miracles neither doth the text import that the Magicians did that which they did by miracle but by Inchantment and Sorcerie Exod. 7. 11. 22. 8. 7. In the second place I affirme that God did not create these creatures or cause the works of the Magicians to be effected And this is prooued by the words of Paul 2. Tim. 3. 8. who saith that Iannes and Iambres which did these workes withstood Moses and Aaron whom God had sent and by whom he wrought If then God had wrought with the Magicians also he should haue beene against himselfe yea he should haue wrought both waies for himselfe and against himselfe and consequently should haue impeached his ovvne glorie for the manifestation vvhereof he wrought miracles by Moses and Aaron which vve may not once thinke of God Seeing therefore that these serpents if they were true creatures were not created either by Satan because he could not or by God himselfe because he would not it must needes remaine that they all other the Magicians works were meere illusions not otherwise Yet for the further clearing of the matter in hand the text it selfe yeeldeth sundrie reasons to prooue that these acts of the Sorcerers were but appearances and not things really produced First they that caÌ„ not do a lesser thing can not possibly do a greater Now Moses shewes that the Egyptian InchaÌ„ters could not do a lesser thing then the turning of rodds into true serpents or waters into blood For they could not by all their power skill preserue themselues from the plagues of Egypt as the botch other iudgements Exod. 9. 11. which was a more easie thing then to make or change a creature Nay they were not able to bring forth lice by their inchantment which seemed to be the least miracle but acknowledged that to be the â—inger of God Ex. 8. 18 19. Secondly the text saith that Aarons serpent deuoured their serpents Exod. 7. v. 12. hence it followeth that theirs could not be true creatures For in all likelihood they were all of the same kind and of like quantitie at least in shew And it was neuer seene that one creature should receiue into it selfe an other creature of equall bignesse with preseruation of it selfe Neither hath it been obserued ordinarily that one creature shold deuoure another of the same kind It was therefore a worke of Gods secret power in the true serpent wherby he would shew that the other were not true and real but formall imaginarie Thirdly if the Magicians had beene able to haue made true frogges and serpents then by the same power they might have remooued those which Moses brought for the like abilitie is required in both yet this they could not doe but were faine to intreat Moses to pray for their remooueall So saith the text Then pharaoh called for Moses and Aaron and said Pray c. Exod. 8. 8. Lastly the frogges which Moses caused when they were remooued beeing gathered on â—eapes caused great corruption and the whole land stanke of them Exod. 8. 14. Againe the water turned into blood made the fish in the riuer to die and the water to stinko so that the Egyptians could not drinke of the water of the riuer Exod. 7. 21. But we read of no such effect of the frogges and waters of the Inchanters which doubtlesse would haue followed as well as the other if both had beene true and reall creatures It remaines therefore that these were but meere appearances and Iugling trickes and the Sorcerers themselues Iuglers yea all their works but sleights caused by the power and subtiltie of Satan and no true works as hath beene said Thus I haue declared the whole nature grounds and kinds of this damnable Art CHAP. V. What Witches be and of how many sorts HAuing in the former part of this Treatise opened the nature of Witchcraft and thereby made way for the better vnderstaÌ„ding of this Iudiciall Lawe of Moses I come now to shew who is the practiser hereof whome the Text principally aimeth at namely the Witch whether man or woman A witch is a Magician who either by open or secret league wittingly and willingly consenteth to vse the aide and assistance of the Deuill in the working of wonders First I call the Witch a Magician to shew what kind of person this is to wit such a one as doth professe and practise Witchcraft For a Magician is a professor and practiser of this arte as may appeare Act. 8. 9. where Simon a
vpon suspition will take it on his death that such a one hath bewitched him it is an allegation of the same nature which may mooue the Iudge to examine the partie but it is of no moment for conuiction The reason is because it was but the suspition of one man and a mans owne word for himselfe though in time of extremitie when it is likely he will speake nothing but the truth is of no more force then another mans word against him And these are the proofes which men in place and time haue ordinarily vsed for the detecting of such vngodly persons but the best that may be saide of them is that they be all either false or vncertaine signes and vnauaileable for the coÌ„demnation of any man whatsoeuer Now follow the true proofes and sufficient meanes of conuiction all which may be reduced to two heads The first is the free and voluntarie confession of the crime made by the partie suspected and accused after examination This hath beene thought generally of all men both Diuines and Lawyers a proofe sufficient For what needs more witnes or further enquirie when a man from the touch of his owne conscience acknowledgeth the fault And yet the patrons and aduocates of Witches except against it and obiect in this manner That a man or woman may confesse against themselues an vntruth beeing vrged thereto either by feare or threatning or by a desire vpon some griefe conceiued to be out of the world or at least beeing in trouble and perswaded it is the best course to saue their liues and obtaine libertie they may vpon simplicitie be induced to confesse that which they neuer did euen against themselues Ans. I say not that a bare confession is sufficient but a confession after due examination taken vpon pregnant presumptions For if a man examined without any ground or presumptions should openly acknowledge the crime his act may be iustly suspected as grouÌ„ded vpon by-respects but when proceeding is made against him at the first vpon good probabilities and hereupon he be drawn to a free confession that which he hath manifested therby cannot but be a truth Other points of exception vrged by them are of small moment and may easily be answered out of the grounds before deliuered and therefore I omit them Now if the partie held in suspition be examined and will not confesso but obstinately persist in deniall as commonly it falleth out then there is another course to be taken by a second sufficient meanes of conuiction which is the testimonie of two witnesses of good and honest report auouching before the Magistrate vpon their owne knowledge these two things Either that the partie accused hath made a league with the deuill or hath done some knowne practises of Witchcraft And all arguments that doe necessarily prooue either of these beeing brought by two sufficient witnesses are of force fully to conuince the partie suspected For example First if they can prooue that the partie suspected hath inuocated and called vpon the deuill or desired his helpe For this is a branch of that worshippe which Satan bindeth his instruments to giue vnto him And it is a pregnant proofe of a league formerly made betweene them Secondly if they can giue euidence that the partie hath intertained a familiar spirit and had conference with it in forme or likenesse of a mouse catte or some other visible creature Thirdly if they affirme vpon oath that the suspected person hath done any action or worke which necessarily inferreth a couenant made as that he hath shewed the face of a man suspected beeing absent in a glasse or vsed Inchantment or such like feats In a word if they both can auouch vpon their own proper knowledge that such a man or woman suspected haue put in practise any other actions of Witchcraft as to haue diuined of things afore they came to passe and that peremptorily to haue raised tempests to haue caused the forme of a dead man to appeare or the like standing either in diuination or operation it prooueth sufficiently that he or she is a Witch But some may say if these be the onely strong proofes for the conuiction of a Sorcerer it will be then impossible to put any one to death because the league with Satan is closely made and the practises of Sorâ—erie are also very secret and hardly can a man be brought which vpon his owne knowledge can auerre such things I answer howsoeuer both the ground and practise be secret and to many vnknowne yet there is a way to come to the knowledge thereof For it is vsuall with Satan to promise any thing till the league be ratified but when it is once made and the partie intangled in societie with him then he indeauoureth nothing more then his or her diseâ—uefie and vseth all meanes possible to diclose them So that what ende soeuer the Witch propoundeth to her selfe in the league he intendeâ—â— nothing else but her vtter confusion Therefore in the iust iudgement of God it often filleth out that these which are true witches indeede shall either by confession discouer themselues or by true testimonie be conuinced The causes which mooue the deuill not onely to affect but to hasten this discouer it are two principally The first is his malice towards all men in so high a degree that he cannot indure they should enioy the world or the benefits of this life if it were possible so much as one houre Though therefore by vertue of the precontract he be cock-sure of his instrument yet his malice is not herewith satisfied till the partie be brought to light and condemned to death Which may be a caueat so all ill disposed persons that they beware of yeelding themselues vnto him The second is his infatiable desire of the present and full possession of them whome he hath got within the bonds of the couenant For though he haue good hope of them yet is he not certen of their continuance The reason is because some united with him in confederacie haue through the great mercie of God by carefull vsage of holy meanes and faith in Christ been reclaimed and deliuered out of his bondage and so at length freed from his couenant so as he hath eternally left them Hence it is that he labours by might and maine to keepe them in ignorance and to preuent the vsage of meanes effectuall to ther conuersion by laying a plot for their discouerie Bâ—t how then comes it to passe that all such persons are not speedily detected but some liue long and others die without any mans priuitie Ans. The reasons hereof may be diuers First because some one or more of them may belong to Gods election and therefore albeit for causes-best knowne to himselfe he may suffer them for a time to be holden in the snares of Satan yet at length in mercie he reclaimes them and in the meâ—ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their