A DISCOURSE OF THE DAMNED ART OF WITCHCRAFT; SO far FORTH as it is revealed in the Scriptures, and manifest by true experience. FRAMED AND DELIVERED by M. WILLIAM PERKINS, in his ordinary course of Preaching, and now published by THO. PICKERING Bachelor of Divinity, and Minister of Finchingfield in Essex. WHEREUNTO IS ADJOINED a twofold Table; one of the order and Heads of the Treatise; another of the texts of Scripture explained, or vindicated from the corrupt interpretation of the Adversary.  
PRINTED BY CANTREL LEG, Printer to the University of Cambridge. 1610.   

TO THE RIGHT HONOURABLE, SIR EDWARD COOK Knight, Lord chief justice of his majesties Court of Common Pleas; Grace and peace.  
RIght Honourable: The word of God that only Oracle of truth, hath pointed out the Enemy of mankind, by his proper Characters, in sundry places. Our Saviour terms him, the Prince of this World; 
a joh. 12. 11.  & a 
b joh. 8. 44  murderer from the beginning▪ Peter compares him to 
c 1. Pet 5. 8.  a roaring Lion, that rangeth abroad in the earth, seeking whom he may devour. His attempts in regard of their quality, are called 
d 2. Cor. 2. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ subtle & deep devices; yea 
e Eph. 6. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plots exquisitely contrived, and orderly framed, as it were in Method. The meaning of the holy Ghost in these and such like attributes, is, to express that measure of policy and power, which Satan hath reserved unto himself even in the state of his Apostasy, improved by long experience, and instantly practised upon the son, of men, that he might set up in the world, a spiritual regiment of time, as a mean to encounter the kingdom of grace, and 〈◊〉 it were possible, to bring the same to ruin. To forbear instances of open force made against God and his Church by other courses, for the compassing of his dedic, how skilfully he work, his own advantage, by secret opposition in the exercise of that cursed Art, which is the Subject of the present Discourse, is a point not unworthy your Honourable consideration.  
The Power of this Prince of darkness, being above the might of all sensible Creatures, and every way seconded by the greatness of his knowledge and experience, manifes●eth itself herein, for the most part, by works of wonder, transcendent in regard of ordinary capacity, and diversly disp●●sed by his chosen instruments of both tex●t▪ sometime in matter of Divination, sometime by Enchantment, sometime by rare 〈◊〉 and delusions; otherwhiles by hurting, by cu●ing, by raising of Tempests, by speedy conveyance and transportation from place to place, etc. and all to purchase unto himself admiration, fear, and faith, of the credulous world, which is usually carried away, with affectation and applause of signs and wonders. His policy, appeareth in a wise and exquisite manner of framing and conceiving both his practices and grounds; the one to procure credit and entertainment, the other, that he may not fail of his purpose, but proceed upon certenties.  
Touching the manner of his practice. He stands resolved, that the world hath taken notice of him to be 
f joh. 8. 4●.  a liar, and the father thereof: and therefore if he should offer to speak in his o●ne language, or inform an Art by Rules of his own devising; he might haply incur suspicion of falsehood. Hereupon he composeth his courses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of counterfeit and imitation, not of the actions and dealings of men, but of the order of Gods own proceeding with his Church; holding it a sure principle in policy, That actions will be much more effectual, when they be framed unto the best precedents, then when they are suited to the direction of meaner examples. To this purpose, as God hath made a Covenant with his Church, binding himself by promise to be their God, and requiring of them the condition of faith and obedience; so doth Satan indent with his Subjects by mutual confederacy, either solemnly or secretly; whereby they bind themselves on the one part to observe his Rules, and he on the other to accomplish their desires. Again, God gives his Word, the Interpreter of his will, and his Sacraments, the ●eales of his promises, to which being rightly administered and received, he hath tied his own presence, and the work of his grace in them that believe. Answerably to this, the Devil gives a word of direction to his Instruments, and addeth unto it, Charms, Figures, Characters, and other outward Ceremonies, at the use whereof he hath bound himself to be present, and to manifest his power in effecting the thing desired. Furthermore, God hath revealed his will to the Patriarches, Prophets, and Apostles, by familiar 
a Gen. 18. 17.  conference, by 
b Num. 1●6.  dreams, by 
c Amos 3. 7.  inspiration, by 
d Act. 10. 10.  Trances: In the same manner, Satan hath his Divinors, and Soothsayers, his Pythonisses, his Cassandra●s, his Sibylles, to whom he maketh known things to come, by familiar presence, by dreams, etc. To conclude, God had in the Old Testament his Temple at jerusalem, yea his 
e Exod 25. 22. N●mb. 7. 89.  Oracle, from whence he spoke, and gave the answer unto Moses: So of ancient times, the devil erected his Temple at 
Herodot. Euterpe.  Dodona, and Delphos, whence he gave his answers, for the satisfaction of the superstitio●s Heathen. Yea, and at this day, as the Ministers of God do give resolution to the conscience in matters doubtful and difficult: so the ministers of Satan, under the name of Wisemen, and Wisewomen, are at hand, by his appointment, to resolve, direct, and help ignorant and unsettled persons, in cases of distraction, loss, or other outward calamities.  
Now the Grounds whereupon he buildeth his proceedings for certainty, are cunningly gathered from the disposition of man's heart, by natural all corruption, and that in three special instances. First, he knows that Man naturally out of the light of grace, hath but 
1. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a mere Saul, endued only with some general and confused notions; and as for matters of deeper apprehension touching God and heavenly things, there is a vail of ignorance and blindness drawn over the eyes of his mind. Whereupon, though he be apt to know and worship a God, and learn his will, yet for want of information by the word, he is prone to err in the practice of his notion. Here Satan applies himself to man's measure, and at his own will, draws the mind into error, by his delusions, and impostures. This made the 
g 2. king. 17. 29. I●h 4. 21.  Samaritants in the Old Testament, and the superstitious 
h Act. 17. ●3.  Athenians in the New, to worship an unknown God, that is the 
i 1. Cor. 10. 20.  Devil. Hence it was, that the greatest Clerks of Greece, 
k Diog. Laert. lib. 1 in Thal●tis epist. ad Pherecid. & l. 3. Strabo Geogr. l. 17.  Thales, Plato, and the rest, for want of a better light, sought unto the wizards of Egypt, whom they called Prophets, men instructed by Satan in the grounds of Divination. And of this sort were jannes' and lambres mentioned in the 
l 2. Tim. 3. 8.  Scriptures. Hence it was also that the ancient Heathen, having 
m b●a 8. 19, 20.  no Law and Testimony from God, inquired at Soothsayers, and murmuring Enchanters; others betook themselves, in matters of doubt and difficulty, to the old Oracles of 
n Diod. Sic. l. 17. Plin. l. 5. c. 5.  jupiter Ammon in Libya, of 
o Herodot. Euterpe. Strabo Geogr. l. 16. ex Hom. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jupiter Dodonaeus at Dodona in Epirus; of 
p Pa●san. in Phocicis. Herodot. Euterpe Str Geogr. lib. 9 & l. 16.  Apollo at Delphos, of 
q Pa●san. in Hoeoticis. Strabo Geogr. lib. 9  jupiter Trophonius in Boeotia, and the rest; where the Devil gave the answer, sometimes one way, and sometimes another. Secondly, Satan by observation perceiveth, that man upon a 
* Omn●● superstitie i●becilli animi atque a nilis est. Cic. de Divin.  weak and ignorant mind, is prone superstitiously to dote upon the creatures, attributing some divine operation or virtue to them, without any ground of God's word, or common understanding; and consequently disposed to worship God in some work of man, or to join to the s●me worship the inventions of man, which he hath not commanded. Upon which ground he made the Heathen to dote upon their wisemen, to regard 
h Levit. 19 31.  Soothsayers, and them that wrought with Spirits; The Chaldean 
i Cle●● Al. 〈◊〉. lib. 6. Strabo Geogr. l. 15.  Philosophers renowned for their superstitions and Magical courses, to make the Heavens, fatalium Legum Tabulam, ascribing that to the virtue of the Stars, which was known and done by Satanical operation; The Magicians of Persia, to admit of corruptions in their ancient good learning, and to give themselves, upon reading the fabulous writings of the Chaldean Sorcerers, 
Dan ● 2. Matth. 2. 1.  to the sludie of unlawful Arts invented by himself, both before and after the times of Daniel the Prophet: Lastly, the ancient Romans upon a superstitious do●age, never to undertake any business of weight, ●isi auspicatò, unless they had lucky consent and warrant from the Colleges of their Augurors erected by Romul●u. Thirdly, there is a natural Distemper in the mind of man, showing itself in these particulars, That he cannot endure to stand in fear of imminent danger; That he swells in an high conceit of his own deserts, specially when he is in lower estate, than he would be; That he will not bear a wrong done, without revenge; That he rests not satisfied, with the measure of knowledge received, but affecteth the searching of things secret, and not revealed. When the mind is possessed with these troubled passions, with care to help itself; then comes the Devil, and ministereth occasion to use unlawful means in the general, and forceth the mind by continual suggestion, to determine itself in particular upon his own crafts. It was the case of 
k 1. Sam 28.  Saul, and of 
l Dan. 2. 1, 2.  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 darkness. It moved sundry ●●al-contented Priests of Rome, 
Platina in Sylu. 2. etc. Fascie. temporum.  to aspire unto the chair of Supremacy, by Diabolical assistance; yea 
b Benno Cardinal. de Sylvest ● & Gregor. 6. Act. 8 9  to exercise Magical arts, when they were Popes: and thereby to manifest indeed, that they were not the true Successors of Simon Peter, but heirs of the virtues of Simon that Magus, who bewitched the people of Samaria, and professed to do that by the great power of God, which he wrought by the aid and assistance of the Devil.  
If any do think it strange, that Satan should in this sort oppose himself to the kingdom of God, and maintain his own principality, by such ungodly arts and exercises; 
August. Enchirid. cap. 95. & 96.  They must know, that this and all other evils come to pass even by the will of God, who hath justly permitted the same; To punish the wicked for their horrible sin●es; 
1. Sam. 28.  as Saul for his wickedness: To avenge himself upon Man for his ingratitude; 
2 Thess. 2. 10, 11, 12.  who having the truth revealed unto him, will not believe or obey it; To waken and rouse up the godly, who are sleeping in any great sins or infirmities; Lastly, to try and prove his people, whether they will cleave to him and his word, 
Deut. 13. 3.  or seek unto Satan and wicked Spirits.  
Now from the consideration of the premises, we conclude it a necessary thing for the Church and people of God, to be acquainted with the dealing of Satan in this kind, that knowing his subtle devices, they may learn to avoid them. For which purpose this Treatise was first framed, and now exhibited to your Lordship. The just commendation whereof, above others formerly divulged touching this Argument, appeareth herein, that it serveth to the full opening and declaration of Satan's Method in the ground and practices of Witchcraft. Wherein among many other remarkable points, it may please you to take special notice of these particulars. I. That they do grossly err, who either in express terms deny that there be Witches, or in effect, and by consequent; avouching that there is no league between them and the Devil; or affirming they can do no such miraculous works, as are ascribed to them. The former issueth plainly our of the body of the Discourse. And for the latter; That there is a Covenant between them, either explicit in manner and form, or implicit by degrees of superstitious proceeding in the use of means insufficient in themselves; is plainly taught and confirmed in the same. That Witches may and do work wonders, is evidently proved; howbeit not by an omnipotent power, 
● Reignald Scot, epist. 〈…〉.  (as the 〈…〉 hath unlearnedly and improperly tea●● 〈◊〉) but by the assistance of Satan their Princ●●●●ho is a powerful Spirit, but yet a Creatu●●● well as they. And the Wonders wrought 〈◊〉 them are not properly and simply miracles, 
Miravel mirand●, non Miracula.  but works of wonder, because they exceed the ordinary power and capacity of men, especially such as are ignorant of Satan's ability, and the hidden causes in nature, whereby things are brought to pass. II. That the Witch truly convicted, is to be punished with death, the highest degree of punishment; and that by the Law of Moses, the equity whereof is perpetual. Yea even the better Witch of the two in common reputation, because both are equally enemies to God, and all true religion; and it is well known by true experience, that all professed Sorcerers, are guilty of many most monstrous impieties. III. That the Miracles of the Popish Church at this day, are indeed either no Miracles, or false and deceitful works. Touching corporal presence in the Sacrament, which they affirm to be by miracle; If it were true, than miracles were not yet ceased, but should still be as ordinary in the Church, as are the Sacraments. A point not only confuted in the latter part of this Treatise, 
Lib. de civ. Dei. 22. c. 8.  but also by the testimony of purer Antiquity. Augustine saith, That miracles were once necessary to make the world believe the Gospel; but he that now seeks a sign that he may believe, is a wonder, yea ● monster in nature. Chrysostome conclude● 〈◊〉 on the same grounds, 
Homil. 19 ope●. imperfect.  that there is now in the Church, no necessity of working Miracles; and calls him a false Prophet that now takes in hand to work them. Again, if there be a miracle in the Sacrament, it is contrary 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 therefore neither of ●orce to move admiration, nor to convince the mind of man, and make him to believe. As for those, which are pretended to be wrought by Saints in that church; if we make recourse to the Primitive times, wherein God gave the gift, to breed faith in the Gentiles; we shall find that the power of producing such works, was never actually inherent in the Apostles, 
Act. 3. 12. 16.  but dispensed by their▪ in the Name of Christ: Neither was it in their liberty, to work miracles, when they would, but when it pleased God, upon special cause▪ to ca●l them thereunto. And i● neither the power nor the will was in them, much less is it likely to be sound in any of the Saints. And for their Relics, of what name soever, so greatly magnified and resorted unto; we deny there is any such virtue in them. For they may not be thought to be more effectual than the hem of Christ's garment, from which the power of healing the woman did not proceed, but from himself: 
Luk. 8. 46.  Or, than the Napkin of Paul, which did not cure the sick, but the power of God only, dispensed by the hands of Paul. 
Act. 19 1●. 11.  Miracles therefore, avouched by them, to be wrought at the Tombs & Statues of Saints, and by their relics and monuments, are but mere Satanical wonders, serving to maintain Idolatry and superstition; and are in truth, no better than ●the wonders of the Donatists in S. Augustine's time, 
Aug. lib de unital. eccls cap. 16.  aut figmenta mond●●cium hominum, aut port●nta fallacium spirituum. 
2. Cor. 4. 4.  IV. That the light of the Gospel purely preached, is a sovereign mean, to discover & con●ound the power and policy of Sa●●n in Witchcraft and Sorcery. The wo●d of God preached, is the weapon of the Christians warfare, and is mighty through God to cast down strong bolds. 
2. Cor. 10. 4.  At the dispensation of i● by the disciples of Christ, Satan fall from heaven a● lightning. 
Luk. 10. 18.  After the ascension of Christ into Heaven, in the times of Claudius Cesar 
* just. Mart. Apol. ad Anton. , the Devil stirred up sundry persons, who in regard of the admirable works which they did, by the help of Magic and Sorcery, were accounted as Gods, and their Statues erected and worshipped with great reverence. Amongst the rest, one Simon, called by a kind of eminency; Magus, practising his trade with success, to the admiration of the multitude, 
Act. ●. 10.  was holden to be the great power of God. Whose dealing was first discovered by the light of the word, shining in the Ministry of the Apostles, and himself convicted with such evidence of truth, to be an Instrument of Satan, that he was forced at length to fly ou● of Sama●i● into the Western parts, 
Euseb. Eccl. hist. lib. 2. cap. 12.  as Eusebius recordeth in his Ecclesiastical History. By this, Christ the true angel of the Covenant, lo●ked and bound up Satan for a 1000 
Rev. 20. 2.  years after his ascension, that he might not be so generally powerful in seducing the Gentiles, as he had been before his incarnation. But toward the expiration of those years, when corruption began to creep into the Papacy; when the Bishops affected that Sea, and aspired unto it by Diabolical arts; when the Canons, Decrees, Sentences, Synodals, De●r●ialls, Clemen●ines, Extravagants, with other Laws and Constitutions, prevailed above the Scriptures; then began Satan again to erect his kingdom, and these works of iniquity to be set abroach.  
Th●se points together with the whole work ensuing▪ I humbly commend to your Honourable patronage, that under your protection they may freely passeth the common view of the world. Wherein if I seem overbold, thus to press upon your Lordship unknown; my answer in at hand; That all by-respects 〈◊〉 part, I have been hereunto induced many ways. First, upon a reverent opinion of those rare gifts of knowledge and piety; wherewith God hath beautified your person, ●nd thereby advanced you to high place, and estimation in this Commonwealth; Whereof those your grave and judicious speeches, even in the weightiest matters touching God and Cesar, as also those many learned writings, have given large testimony. Fron which hath issued the greatness of your Name, both in the present judgement of the world, and in future expectation. Next out of a resolved persuasion of your Honourable disposition, as in general to the whole house of Levi, so particularly to those, whose labours have fruitfully flowed out of the Schools of the Prophets, amongst whom the Author of this book, in his time, was none of the meanest. Lastly, by the consideration of the Argument arising out of a Law judicial, agreeable to the calling and quality of a judge. A Law penal in regard of the offence, and therefore suitable to his proceedings, whose office is to hear with favour, to determine with equity, to execute justice with moderation. A law of the highest, and greatest weight, immediately concerning God and his Honour, and therefore appertaining to him, 
De●t. 1. 16. 2. Chron. 19 6.  that sits in the place of God, to maintane his right, that he may be with him, in the cause and judgement.  
By such Motives, I have encouraged my 〈◊〉, under assurance of your Lordship's pardon, to present you with that, wherein you are most deservedly interessed; further entreating your favourable interpretation and acceptance, both of the quality of the Work, and of the pains of the Publisher. And thus heartily wishing to your Lordship increase of grace and honour, with a daily influence of blessing and direction from heaven, upon your grave consultations and employments, I humbly take my leave, and commend you to the grace of God, by whom do rule all the judges of the earth. 
Prov. 8. 16.  Finchingfield. Octob. 26. 1608.  
Your L. in all Christian duty to be commanded, THOMAS PICKERING.   

A Table of the Contents.  
The entrance into the Discourse. Pag. 1.  

CHAP. I. Of the Nature of Witchcraft in general.  
That Witchcraft is an Art. 4  
That Witchcraft is a wicked Art. 7  
The end of Witchcraft: To work wonders. 8  
The grounds of working wonders, discontentment and Curiosity. 9  
That wonders are wrought by Satan's assistance. 12  
The sorts of wonders.  
True wonders wrought only by God. 13, 14  
Lying wonders wrought by Satan and his instruments. 18  
That Satan is able to do extraordinary works by the help of Nature. 19  
The sorts of Lying wonders. 22  
1. Illusions, of the 

Senses. 22  
Mind. 22    
2. Real works. 27  
That Satan cannot change one creature into another. 33  
Gods Permission of the practices of Witchcraft. 

Why he permitteth them? 38  
Satan cannot go beyond his permission. 39     

CHAP. II. Of the Ground of all the practices of Witchcraft.  
That there is a league between Satan and the Witch. 42  
This League is twofold. 

Express or open. 47  
Secret; and the degree, thereof. 51     

CHAP. III. Of the Parts of Witchcraft, and first of Divination.  
How Satan being a creature, revealeth things to come. 56  
Divination by means, which are the true creatures of God▪ As, 

By the flying and noise of Birds. 66  
By the entrails of Beasts. 67  
By the stars called judiciary Astrology. 73    
That Predictions by the Stars are unlawful. 75. 86  
Of the Observation of the Sign. 88  
Of the choice and observation of days. 91 

By Dreams; 

Divine. 93  
Natural. 95  
Diabolical. 97    
Notes of Difference to know them each from other. 100  
By Lots.    
Divination by counterfeit means; N●cromancie. 107  
Whether that which was raised by the Witch of Endor, was true Samuel, or no? 109  
Divination without means; by immediate assistance of a familiar Spirit. 121 

Practised two ways. 

1. When the spirit is within the Witch. 122  
2. When he is out of the Witch. 123    
The Difference between Trances divine and diabolical. 124     

CHAP. IV. Of working Witchcraft.  
The parts of it. 

Enchantment; What it is. 127 

What a Charm is. 130  
Whether the Charm be in itself effectual to work wonders. 133  
Particular practices referred to Enchantment. 148    
juggling: consisting in delusion and sleight. 157 

That the wonders done by the Sorcerers of Egypt befor● Pharaoh, were lrgling sleights, and not true and real works. 160       

CHAP. V. Of Witches.  
What a Witch is. 167  
How many Sorts of Witches. 173 

The bad Witch. 173  
The good Witch the worse of the two. 174  
That the word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the 70. signifies a Witch. 178.     

CHAP. VI Of the punishment of Witches.  
Why Witches are and aught to be punished with Death. 182   

CHAP. VII. The Application of the Doctrine of Witchcraft to the present times.  
Here four Points are handled. 

I. Whether the Witches of our times● be the same with those, which are condemned by this Law of M●ses. 186 

Reasons proving that they are. 186  
Allegations to the contrary answered. 188. 194. etc.    
II. How we may be able in these days to discern and discover a Witch. 199 

The Means of Discovery two: 200 

1. Examination, upon Presumptions. ●00  
2. Conviction upon proofs 

less sufficient: 205  
more sufficient. 211        
The causes moving Satan to further their discovery. 215  
Why all Witches are not speedily detected by Satan's means. 216, 217    
III. What Remedy may be used to prevent or cure the hurts of Witchcraft. 219  
Remedies of two Sorts. 

Lawful, either preservative or restorative. 219 

preservative concerning Persons. 219 

Whether the child of God may be bewitched or no? 222 

Concerning places of abode. 224      
Restorative. How whole countries may be cured. 227 

How particular persons may be cured. 229      
False and unlawful Remedies prescribed by the Church of Rome. 

General. The gift of casting out of Devils. 232  
That there is no such gift in the church, since the days of the Apostles. 232  
Partic●●r, sive.  
The name jesus. 239  
The use of Saints Relics. 241  
The Sign of the Gross. 243  
Hallowing of Creatures. 244  
Exorcisms. 245      
IU. Whether the witches of our times are to be punished with death, and that by virtue of this Law of Moses? 246 

Reasons proving that they ought. 247  
Objections answered. 251      

The Table of the Texts of Scripture.  
Chap. verse. Pag. Genesis. 3 20. 226 12 8 226 30 37 141 37 7 94  9 94 41 25 94 44 5 69 Exodus. 7 21 166  11 163  12 165 8 14 166  19 40. 164  8 165 14 21 13 22 18 1  20 182 32 28 254 9 11 164 Leviticus. 16 8 106 19 31 121 20 27 121 29 19 182 Numbers. 12 6 93 22 6 129 23 23 130 25 8 254 35 31 180. 183 Deuteronom. 1 17 93 13 1 38  2 103  3 93  5 182  6 250 17 3 249 18 9 220  10 67. 73. 92  11 43. 108   121. 127  18 228 20 5 225 Iosh●a. 7 15 106 10 13 14 14 2 106 I. Samuel. 10 21 106 15 23 8 28 8 126  9 122  19 62.108 I. Kings. 17 21 116 22 22 40 II. Kings. 2 21 245 4 34 116 13 21 242 20 11 14 II. Chron. 30 18 226 job. 1 16 28  21 157 33 15 94 Psalms. 58 5 42. 143 92 10 221 106 30 235 136 4 15 Proverbes. 16 33 106 18 18 106 Ecclesiastes. 1 9 64 9 2 223 10 11 128 Isaiah. 8 19 108  20 ibid. 47 13 74 jeremy. 23 25 93 Ezekiel. 21 21 67 Daniel. 2 1 102  2 74 3 25 14 4 30 34 6 22 14 8 16 102 11 3 58 Matthew. 1 20 94 2 13 ibid. 4 9 43 7 22 23. 35 12 27 234 14 20 14 20 34 17 Mark. 5 12 41 16 17 234. 237 16 18 232  19 ibid. Luke. 10 17 36  18 227 12 54 71 13 16 222 john. 11 43 17 Acts. 3 6 151  12 16  16 151 5 15 242 7 22 82 8 9 173 10 11 126 13 6 173  8 ibid. 16 16 122. 151 19 12 242  13 2●5. 240 Romans. 8 1 199 I. Corinth. 6 5 230 12 ult. 36 14 22 233 II. Corinth. 4 4 5 11 14 147 12 2 124 Galatians. 3 1 23. 158 5 20 179 Ephesians. 6 12 5 Philippians. 2 10 241 Colossians. 2 15 198 II. Thessaly. 2 9 28. 238  10 39  11 ibid. I. Timoth. 1 20 230 4 4 245 II. Timoth. 3 8 160. 163 Hebrews. 10 28 182 Revelat. 14 13 110. 115 21 8 179 22 15 ibid. " Ecclesiasticus." 46 20 112 Tobit. 6 7 226  
FINIS.   

A Discourse of Witchcraft.  Exod. 22. 18. Thou shalt not suffer a Witch to live. 
THis text containeth one of the judicial Laws of Moses touching the punishment of Witchcraft: which argument I have chosen to entreat of, for these causes:  
First, because Witchcraft is arife and common sin in these our days, and very many are entangled with it, being either practitioners thereof in their own persons, or at the least, yielding to seek for help and counsel of such as practise it.  
Again, there be sundry men who receive it for a truth, that Witchcraft is nothing else but a mere illusion, and Witches nothing but persons deluded by the Devil: and this opinion takes place not only with the ignorant, but is holden and maintained by such as are learned, who do avouch it by word and writing, that there be no witches, but as I said before.  
Upon these and such like considerations, I have been moved to undertake the Interpretation of this judicial law, as a sufficient ground of the doctrine which shall be delivered. In handling whereof, two things are distinctly to be considered. The first, what is a Witch. The second, what is her due and deserved punishment. And both these being opened and handled, the whole meaning of the law will the better appear.  
For the first. To give the true description of a Witch, is a matter of great difficulty, because there be many differences and diversities of opinions touching this point; and therefore that we may properly and truly define a Witch, we must first pause a while in opening the nature of Witchcraft, so far forth as it is delivered in the books of the Old and New Testament, and may be gathered out of the true experience of learned and godly men.  
Touching Witchcraft therefore I will consider three points: 

I. What witchcraft is.  
II. What is the ground of the whole practice thereof.  
III. How many kinds and differences there be of it.    

CHAP. I.  
Of the Nature of Witchcraft.  
TO begin with the first: According to the true meaning of all the places of holy Scripture which treat of this point, it may be thus described:  
Witchcraft is a wicked Art, serving for the working of wonders, by the assistance of the Devil, so far forth as God shall in justice permit.  

Sect. I.  
I say it is an Art, because it is commonly so called and esteemed amongst men, and there is reason why it should be thus termed. For as in all good and lawful arts, the whole practice thereof is performed by certain rules and precepts, and without them nothing can be done: so Witchcraft hath certain superstitious grounds and principles whereupon it standeth, and by which alone the seats and practices thereof are commonly performed.  
If it be demanded, what these rules be, and whence they had their beginning, considering that every Art hath reference to some author, by whom it was originally taught and delivered? I answer, that they wear devised first by Satan, and by him revealed to wicked and ungodly persons of ancient times, as occasion served: who receiving them from him, became afterward, in the just judgement of God, his instruments to report and convey them to others from hand to hand.  
For manifestation whereof, it is to be considered, that God is not only in general a Sovereign Lord and King over all his creatures, whether in heaven or earth, none excepted, no not the devils themselves; but that he exerciseth also a special kingdom, partly of grace in the Church militant upon earth, and partly of glory over the Saints and Angels, members of the Church triumphant in heaven. Now in like manner the Devil hath a kingdom, called in Scripture the kingdom of darkness, whereof himself is the head and governor, for which cause he is termed 
a 〈◊〉. 12.  the Prince of darkness, 
b 2. Cor. 〈◊〉.  the God of this world, ruling and effectually working in the hearts of the children of disobedience.  
Again, as God hath enacted Laws, whereby his kingdom is governed, so hath the devil his ordinances, whereby he keepeth his subjects in awe and obedience, which generally and for substance, are nothing else but transgressions of the very law of God. And amongst them all, the precepts of Witchcraft are the very chief and most notorious. For by them especially he holds up his kingdom, and therefore more esteemeth the obedience of them, then of other. Neither doth he deliver them indifferently to every man, but to his own subjects, the wicked; and not to them all, but to some special and tried ones, whom he most betrusteth with his secrets, as being the fittest to serve his turn, both in respect of their willingness to learn and practise, as also for their ability to become instruments of the mischief, which he intendeth to others.  
If it be here asked, whence the devil did fetch and conceive his rules? I answer, out of the corruption and depravation of that great measure of knowledge he once had of God, and of all the duties of his service. For that being quite depraved by his fall, he turns the same to the inventing and devising of what he is possibly able, against God and his honour. Hereupon, well perceiving that God hath expressly commanded to renounce, and abhor all practices of Whitchcraft, he hath set abroach this art in the world, as a main pillar of his kingdom, which notwithstanding is flatly and directly opposed to one of the main principal laws of the kingdom of God, touching the service of himself in spirit and truth. 
joh. 4. ●4.   
Again, the reason why he conveys these ungodly principles and practices from man to man is, because he finds in experience, that things are far more welcome and agreeable to the common nature of mankind, which are taught by man like unto themselves, then if the devil should personally deliver the same to each man in special. Hereupon, he takes the course at first to instruct some few only, who being taught by him, are apt to convey that which they know to others. And hence in probability this devilish trade, had his first original and continuance.   

Sect. II.  
In the second place, I call it a wicked art, ●o distinguish it from all●good and lawful a●●s, taught in schools of learning which 〈◊〉 they are warrantable by the word of God▪ so are they no less profitable and necessary in the Church. Again, to show the nature and quali●ie of 〈◊〉, that it is a most ungracious and wicked art, as appears by the Scriptures. 
〈◊〉  For when Saul had broken the express commandment of God▪ in sparing Agag, and the best things, Samuel tells him, th●t rebellion and disobedience is as the sin of Witchcraft, that is, a most horrible and 〈…〉, like unto that wicked, capital, and 〈◊〉 sin, 1. Sam. 15. 23.   

Sect. III.  
Thirdly, I ●dde▪ te●●ing to the working or producing of wonders, wherein is noted the pro●er end of this art, whereby I put a further difference between it, and others that are godly and lawful.  
Now if question be moved, why man should desire 〈◊〉 Witchcraft to work wonders 〈…〉 the true and proper cause is 〈…〉 first temptation, whereby the devil prevailed against our first parents, had enclosed within it many sins: for the eating of the forbidden fruit, was no small or single offence, but as some have taught, contained in it the breach of every commandment of the Moral law. Amongst the rest, Satan laboured to bring them to the sin of discontentment, whereby they sought to become as Gods; that is, better than God had made them, not resting content with the condition of men. 〈◊〉 his sin was then learned▪ and could never since b● forgotten, but continually is derived from them to all their poster●ie, and now is become so common a corruption in the whole nature of flesh and blood, that there is scarce a man to be found; who is not originally tainted therewith as he is a man.  
This corruption shows itself principally in two things, both which are the main causes of the practices of Witchcraft.  
First, in man's outwardest●●e; for▪ lie being naturally possessed with a love of himself, and an high conceit of his own deserving, when he lives in base and low estate, whether in regard of poverty, or want of honour and reputation, which he thinks by right is due unto him: he than grows to some measure of grief and sorrow within himself. Hereupon, he is moved to yield himself to the devil, to be his vassal and scholar in this wicked art, supposing that by the working of some wonders, he may be able in time to relieve his poverty, and to purchase to himself credit and countenance amongst men.  
It were easy to show the truth of this, by examples of some persons, who by these means have risen from nothing, to great places and preferments in the world. In stead of all, it appeareth in certain Popes of Rome, 
Pla●●●a de vit. Po●t▪ in vita Sil●▪ 2. ●aleus in Act. Rom. Pont lib. 5. & lib. 6.  as Sylvester the second, Benedict the eight, Alexander the sixth, john the ●0. and twenty one, etc. who for the attaining of the Popedom (as histories record) gave themselves to the devil in the practice of witchcraft, that by the working of wonders, they might rise from one step of honour to another, until they had seated themselves in the chair of the Papacy. So great was their desire of eminency in the Church, that it caused them to dislike meaner conditions of life, and never to cease aspiring, though they incurred thereby the hazard of good conscience, and the loss of their souls.  
The scond degree of discontentment, 
August. confess. l. 10. c. 35  is in the mind and inward man; and that is curiosity, when a man resteth not satisfied with the measure of inward gifts received, as of knowledge, wit, understanding, memory, and such like, but aspires to search out such things as God would have kept secret: and hence he is moved to attempt the cursed art of Magic and witchcraft, as a way to get further knowledge in matters secret and not revealed, that by working of wonders, he may purchase fame in the world, and consequently reap more benefit by such unlawful courses, then in likelihood he could have done, by ordinary and lawful means.   

Sect. IU.  
Fourthly, it is affirmed in the description, that Witchcraft is practised by the assistance of the Devil, yet the more fully to distinguish it from all good, lawful, and commendable arts. For in them experience teacheth, that the Arts-master is able by himself to practise his art, & to do things belonging thereunto, without the help of another. But in this it is otherwise; for here the work is done by the help of another, namely, the Devil, who is confederate with the Witch. The power of effecting such strange works, is not in the art, neither doth it flow from the skill of the sorcerer, man-or-woman, but is derived wholly▪ from Satan, and is brought into execution by virtue of mutual confederacy▪ between him and the Magician.  
Now that this part of the description may be more clearly manifested, 〈…〉 proceed to a further point, 〈…〉 kind of wonders they be which are ordinarily wrought by the ministery and power of the devil.  
§ 1. Wonders therefore be of two sorts; either true and plain, or lying and deceitful.  
A true wonder is a rare work, done by the power of God simply, either above, or against the power of nature, and it is properly called a miracle. The Scripture is plentiful in examples of this kind. Of this sort, was the dividing of the red sea, and making it dry land by a mighty east wind, that the children of Israel might pass through it, Exod. 14. 21. For though the East wind be natural of great force to move the waters, and to dry the earth; yet to part the sea asunder, and to make the waters to stand as walls on each side, and the bottom of the sea as a pavement, this is a work simply above the natural power of any wind, and therefore is a miracle. Again, such were the wonders done by Moses and Aaron before Pharaoh in Egypt, one whereof, in stead of many, was the turning of Aaron's rod into a serpent, a work truly miraculous. For it is above the power of natural generation, that the substance of on creature should be really turned into the substance of another, as the substance of a rood into the substance of a serpent. Of the like kind, were the standing of the Sun in the firmament without moving in his course, for a whole day, losh. 10. 13. the going back of the Sun in the firmament ten degrees, 2. King. 20. 11. the preservation of the three men, Shadrach, Meshach, and Abednego in the midst of the hot fiery furnace, Dan. 3. 25. and of Daniel in the lions den, Dan. 6. 22. the feeding of five thousand men, beside women and children, with five loaves and two fishes, Matth. 14. 20. 21. the curing of the eyes of the bling man, with spittle and clay tempered together, joh. 9 6. 7. etc.  
Now the effecting of a miracle in this kind, is a work proper to God only; and no creature, man, or Angel, can do any thing either above or contrary to nature, but he alone which is the Creator. For as God in the beginning made all things of nothing, so he hath reserved to himself, as a peculiar work of his almighty power, to change or abolish the substance, property, motion and use of any creature. The reason is, because he is the author and creator of nature, and therefore at his pleasure, is perfectly able to command, restrain, enlarge, or extend the power & strength thereof, without the help or assistance of the creature.  
Again, the working of a miracle is a kind of creation, for therein a thing is made to be, which was not before. And this must needs be proper to God alone, by whose power, things that are, were once produced out of things that did not appear. The conclusion therefore must needs be this, which David confesseth in the Psalm: God only doth wondrous things, Psalm 136. 4. that is, works simply wonderful.  
But it is alleged to the contrary, that the Prophets in the old Testament, and the Apostles in the new, did work miracles. I answer, they did so, but how? not by their own power, but by the power of God, being only his instruments, whom he used for some special purpose in those works: and such as did not themselves cause the miracle, but God in and by them. The same doth Peter and john acknowledge, when they had restored the lame man to the perfect use of his limbs, that by their power and godliness, they had not made the man to go, Act. 3. 13.  
Again, it is objected, that our Saviour Christ in his manhood wrought many miracles, as those before mentioned, and many more. Ans. Christ as he was man did something in the working of miracles, but not all. For in every miraculous work there be two things, the work it sel●e, and the acting or dispensing of the work: the work itself, being for nature and substance miraculous, considering it was above or against the order of natural causes, did not proceed from Christ as man, but from him as God; but the dispensation of the same, in this or that visible manner● to the view of men, was done and performed by his manhood. For example; The raising up of Lazarus out of the grave, having been dead four days, was a miracles to the effecting whereof, both the Godhead & the manhood of Christ concurred, by their several & distinct actions. The manhood only uttered the voice, and bad Lazarus come forth, but it was the godhead of Christ that fetched his soul from heaven, and put it again into his body, yea, which gave life and power to Lazarus, to hear the voice uttered, to rise and come forth. joh. 11. 43. In like manner, when he gave sight to the blind, Matth. 20. 34. he touched their eyes with the hands of his manhood, but the power of opening them, and making them to see, came from his Godhead, whereby he was able to do all things. And in all other miraculous works which he did, the miracle was always wrought by his divine power only; the outward actions and circumstances that accompanied the same, proceeded from him as he was man.  
Now, if Christ as he is man, cannot work a true miracle, than no mere creature can do it, no not the Angels themselves, and consequently not Satan, it being a mere supernatural work, performed only by the omnipotent power of God.  
§ 2. The second sort of wonders, are lying and deceitful, which also are extraordinary works in regard of man, because they proceed not from the usual and ordinary course of nature: and yet they be no miracles, because they are done by the virtue of nature, and not above or against nature simply, but above and against the ordinary course thereof: and these are properly such wonders, as are done by Satan and his instruments; examples whereof we shall see afterwards.  
If any man in reason think it not likely, that a creature should be able to work extraordinarily by natural means, he must remember, that though God hath reserved to himself alone the power of abolishing and changing nature, the order whereof he set and established in the creation, yet the alteration of the ordinary course of nature, he hath put in the power of his strongest creatures, Angels and devils. That the Angels have received this power, and do execute the same upon his command or permission, it is manifest by Scripture, and the proof of it is not so necessary in this place. But that Satan is able to do extraordinary works by the help of nature (which is the question in hand) it shall appear, if we consider in him these things.  
First, the Devil is by nature a spirit, & therefore of great understanding, knowledge, & capacity in all natural things, of what sort, quality, & condition soever, whether they be causes or effects, whether of a simple or mixed nature. By reason whereof he can search more deeply & narrowly into the grounds of things, than all corporal creatures that are clothed with flesh and blood.  
Secondly, he is an ancient spirit, whose skill hath been confirmed by experience of the course of nature, for the space almost of six thousand years. Hence he hath attainted to the knowledge of many secrets, and by long observation of the effects, is able to discern and judge of hidden causes in nature, which man in likelihood cannot come unto by ordinary means, for want of that opportunity both of understanding and experience. Hereupon it is, that whereas in nature there be some properties, causes, and effects, which man never imagined to be; others, that men did once know, but are now forgot; some, which men knew not, but might know; and thousands which can hardly, or not at all be known: all these are most familiar unto him, because in themselves they be no wonders, but only mysteries and secrets, the virtue and effect whereof he hath sometime observed since his creation.  
Thirdly, he is a spirit of wonderful power and might, able to shake the earth, and to confound the creatures inferior to him in nature and condition, if he were not restrained by the omnipotent power of God. And this power, as it was great by his creation, so it is not impaired by his fall, but rather increased and made more forcible by his irreconcilable malice he beareth to mankind, specially the seed of the woman.  
Fourthly, there is in the devil an admirable quickness and agility, proceeding from his spiritual nature, whereby he can very speedily and in a short spoce of time, convey himself and other creatures into places far distant one from another. By these ●ower helps, Satan is enabled to do strange works. Strange I say to man, whose knowledge since the fall is mingled with much ignorance, even in natural things; whose experience is of short continuance, and much hindered by forgetfulness; whose agility by reason of his gross nature, is nothing, if he had not the help of other creatures; whose power is but weakness and infirmity in comparison of Satan's.  
〈◊〉 if their be any further doubt, how Satan can by these helps work wonders, we may be resolved of the truth thereof by considering three other things. First, that by reason of his great knowledge and skill in nature he is able to apply creature to creature, and the causes efficient to the matter, and thereby bring things to pass, that are in common conceit impossible.  
Secondly, he hath power to move them, not only according to the ordinary course, but with much more speed and celerity.  
Thirdly, as he can apply and move, so by his spiritual nature he is able, if God permit, to convey himself into the substance of the creature, without any penetration of dimensions: and being in the creature, although it be never so solid, he can work therein, not only according to the principles of the nature thereof, but as far as the strength and ability of those principles will possibly reach and extend themselves. Thus it appeareth, that the devil can in general work wonders.  
§ 3. Now more particularly, the devils wonders are of two sorts. Illusions, or real actions.  
An illusion is a work of Satan, whereby he deludeth or deceiveth man. And it is twofold; either of the outward senses, or of the mind. An illusion of the outward senses, 
August de 〈…〉. c. 18.  is a work of the devil, whereby he makes a man to think that he heareth, seeth, feeleth or toucheth such things as indeed he doth not. This the devil can easily do divers ways, even by the strength of nature. For example, by corrupting the instruments of sense, as the humour of the eye, etc. or by altering and changing the air, which is the means whereby we see, and such like.  
Experience teacheth us, that the devil is a skilful practitioner in this kind, though the means whereby he worketh such feats, be unknown unto us. In this manner Paul affirmeth that the Galatians were deluded, when he saith, O foolish G●latians who hath bewitched you? Gal. 3. 1. Where he useth a word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  borrowed from the practice of witches and sorcerers, who use to cast a mist (as it were) before the eyes to dazzle them, and make things to appear unto them which indeed they do not see: and the ground of Paul's comparison is that which he takes for a granted truth, that there be such delusions whereby men's senses are and may be corrupted by Satanical operation.  
Thus again the devil by the Witch of Endor deceived Saul in the appearance of Samuel, ●. Sam. 28. making him believe that it had been Samuel indeed, whereas it was but a mere sergeant of him, as shall appear hereafter. Again, the devil knowing the constitutions of men, and the particular diseases whereunto they are inclined, takes the vantage of some, and secondeth the nature of the disease by the concurrence of his own delusion, thereby corrupting the imagination, and working in the mind a strong persuasion, that they are become, that which in truth they are not. This is apparent in that disease▪ which is termed Lycanthropia, where some, having their brains possessed and distempered with melancholy, have verily thought themselves to be wolves, and so behaved themselves. And the Histories of men in former ages, have recorded strange testimonies of some, that have been thus turned into wolves, lions, dogs birds, and other creatures, which could not be really in substance, but only in appearance, and fantasy corrupted, and so these records are true. For God in his just judgement, may suffer some men so to be bewitched by the devil, that to their conceit th●y may seem to be like these bruit beast, though indeed they remain true 〈◊〉 still. For it i● a work surmounting the devils power, to change the substance of any one creature, into the substance of another. By this kind of delusion the Church of Rome, in the times of blindness and ignorance, hath taken great advantage, and much increased her riches and honour. For there be three points of the religion of that Church, to wi●●e, Rurgatorie, Invocation of 〈◊〉 Saints, and honouring of Relics, whereby she hath notably enriched herself, all which had their first foundation from these and such like Satanical impostures. For the only way, whereby they have brought the common sort to yield unto them, both for belief and practice, hath been by deluding their outward sense●, with false apparitions of ghosts and souls of men, walking and ranging abroad after their departure, and such like● whereby simple persons, ignorant of their fetches and delusions, have been much affrighted, a●d caused through extremity of fear and dread, to purchase their own peace and security, by many and great expenses. And indeed these were the strongest arguments that ever they had, and which most prevailed with the common people, as is manifest in stories of all nations and ages, where such deceits have taken place, though oftentimes by the just judgement of God, they were taken in their craft, and their feats revealed.  
The second kind of illusion, is of the mind, whereby the devil deceives the mind, and makes a man think that of himself which is not true. Thus experience teacheth, that he hath deluded men both in former and latter times, who have avouched and professed themselves to be kings, or the sons of Kings. Yea, some have holden themselves to be Christ, some to be Elias, some to be john the Baptist, and some extraordinary Prophets. And the like conceits have entered into the minds of sundry Witches, by the suggestion and persuasion of the devil. To whom, when they have wholly resigned their souls and bodies, they have been moved to believe things impossible touching themselves, as that they have indeed been changed into other creatures, as cats, birds, mice, etc. The inquisitions of Spain & other countries, wherein these and such like things are recorded touching Witches really metamorphosed into such creatures, cannot be true; considering that it is not in the power of the devil, thus to change substances into other substances. And those conversions recorded by them, were only Satan's illusions, wherewith the minds of Witches were possessed, and nothing else; which though they were extraordinary, (as the rest of this kind are) yet they went not beyond the power of nature.  
The second sort of the devils wonders, are real works, that is, such as are indeed that which they seem and appear to be. These, howsoever to men that know not the natures of things, nor the secret and hidden causes thereof, they may seem very strange and admirable, yet they are no true miracles, because they are not above and beyond the power of nature.  
If it be here alleged, that the devils works are not real and true actions, because the holy Ghost calleth them Lying wonders, 2. Thes. 2. 9 I answer, that they are called Lying wonders, not in respect of the works themselves, for they were works truly done and effected; but in regard of the devils end and purpose in working them, which is to lie unto men, and by them to deceive. The truth of which point will appear in the view of some particular examples.  
First▪ we read in the history of job, 
job. 1. 16.  that Satan brought down fire from heaven, which burned up jobs sheep and servants; and caused a mighty wind to blow down the house upon his children, 
●er. 19  as they were feasting, to destroy them. Again, he smote the body of job with botches and boils. All these were true & real works, very strange & admirable, and yet no miracles, because they exceeded not the compass of nature. For first, when he cast down the fire from heaven, he did not create the fire of nothing, for that is a work proper to God alone, but applied creature to creature, and therefore produced such a matter as was fit to make fire of. If it be demanded, how he is able to do this? we must remember, that his knowledge in natural causes is great, and therefore he was not ignorant of the material cause of fire, which being thoroughly known and found out, Satan brought fire unto it, and so putting fire to the matter of fire, he brought it down by his power and agility from heaven, upon the cattle and servants of job. Again, the wind which blewe down the house, where his sons and daughters were eating and drinking, was not created by the devil, but he knowing well the matter whereof winds are generated naturally, added matter to matter, and thence came the wind; whereunto he joins himself, being a spirit of a swift and speedy nature, and so makes it, for his own purpose, the more violent and forcible. Thirdly, he smote jobs body with sore boils, from the crown of his head to the sole of his foot. Now this may seem strange, that he should have such power over man's body, as to cause such diseases to breed in it. Therefore we are further to understand, that his knowledge extendeth itself to the whole frame and disposition of man's body, whereby it comes to pass, that the causes of all diseases are well known unto him, and he is not ignorant ho●e the humours in the body may be putrefied, and what corrupt humours will breed such and such diseases, and by what means the air itself may be infected: hereupon preparing his matter, and applying cause to cause, he practised upon the body of job, and filled him with grievous sores.  
Another example of Satan's real works is this. By reason of his great power and skill, he is able to appear in the form and shape of a man, and resemble any person or creature, and that not by deluding the senses, but by assuming to himself a true body. His power is not so large, as to create a body, or bring again a ●oule into a body, yet by his dexterity and skill in natural causes he can work wonderfully. For he is able, having gathered together fit matter, to join member to member, and to make a true body, either after the likeness of man, or some other creature; and having so done, to enter into it, to move and stir it up and down, and therein visibly and sensibly to appear unto man; which though it be a strange work, and besides the ordinary course of nature, yet it is not simply above the power thereof.  
For a third instance. The devil is able to utter a voice in plain words and speech, answerable to man's understanding in any language. Not that he can take unto himself being a spirit, an immeadiate power to speak or frame a voice of nothing without means, but knowing the natural and proper causes and means by which men do speak, by them he frames in himself the voice of a man, and plainly utters the same in a known language. In this manner he abused the tongue and mouth of the serpent, when in plain words he tempted Eve to eat the forbidden fruit. Now it is to be remembered here, that when the devil speaks in a creature, it must be such a creature, as hath the instruments of speech, or such whereby speech may be framed and uttered, not otherwise: for it was never heard that he spoke in a stock or a stone, or any created entity, that had not the means and power of uttering a voice, at least in some sort; it being a work peculiar to the Creator, to give power of utterance where it is not by creation. Again, when he frameth a voice in a creature, he doth it not by giving immediate power to speak, for that he cannot do, and the creature abused by him, remaineth in that regard, as it was before. But it being naturally fitted and disposed to utter a voice, though not perfectly to speak as a man, he furthereth and helpeth nature in it, and addeth to the faculty thereof a present use of words, by ordering and ruling the instruments to his intended purposes. And to conclude this point, look what strange works and wonders may be truly effected by the power of nature, (though they be not ordinarily brought to pass in the course of nature) those the devil can do, & so far forth as the power of nature will permit, he is able to work true wonders, though for a false and evil end.  
Here a question is moved by some, whether the devil can change one creature into another, as a man or woman into a beast? for some, notwithstanding the doctrine already taught, are of opinion, that he can turn the bodies of Witches into other creatures, as hares, cats, and such like. Ans. The transmutation of the substance of one creature into another, as of a man into a beast of what kind soever, is a work simply above the power of nature, and therefore cannot be done by the devil, or any creature. For it is the proper work of God alone, as I have said, to create, to change or abolish nature.  
It is objected, that such changes have been made. For Lot's wi●e was turned into a pillar of salt, Gen. 19 26. Ans. It is true, but that was done by the mighty power of God, neither can it be proved that any creature, Angel, or other, was ever able to do the like.  
But it is further said, that king Nabuchadnezzar was turned in●o a beast, and did eat grass with the beasts of the field, Dan. 4. 30. Ans. There is no such matter: his substance was not changed, so as his body became the body of a beast indeed, but his conditions only were altered by the judgement of God upon his mind, whereby he was so far forth bereaved of human sense and understanding. Again, for his behaviour and kind of life, he became altogether brutish for the time, and excepting only his outward form and shape, no part of humanity could appear in him: but that he retained his human body still, it is evident by his own words, vers. 31. when he saith, And mine understanding was restored to me: which argueth plainly, that the hand of God was upon him in some kind of madness and fury, and therefore that there was not a change of his body and substance, but a strange and fearful alteration in his mind and outward behaviour. And though such a transmutation should be granted, yet it makes nothing for the purpose, considering it was the work of God only, and not of the deull. And thus we see what kind of wonders the devil can bring to pass. The meditation of which point may teach us two things.  
First that the working of wonders is not a thing that will commend man unto God, for the devil himself, a wicked spirit, can work them: And many shall allege this in the day of judgement, that they have by the name of God cast out devils, and done many great wo●ks, to whom notwithstanding the Lord will say, I never knew you; depart from me ye workers of iniquity, Matth. 7. 22. 23. It behoveth us rather to get unto ourselves the precious gifts of faith, repentance, and the fear of God, yea to go before others in a godly life and upright conversation, then to excel in effecting of strange works. When the seventy Disciples came to our Saviour Christ with joy, and told him, that even the devils were subdued unto them through his name, Luk. 10. 17. he counsels them, not to rejoice in this, that wicked spirits were subdued unto them, but rather, because their names were written in heaven, vers. 20.  
Indeed to be able to work a wonder, is an excellent gift of God, and may minister matter of rejoicing, when it proceedeth from God: but seeing the devil received this power by the gift of creation, our special joy must not be therein, but rather in this, that we are the adopted sons of God, in which privilege the devil hath no part with us. And therefore the Apostle, 1. Cor. 13. making a comparison of the gifts of the spirit, as of speaking divers tongues, of prophesying, and working miracles with love; in the end, wisheth men to labour for the best gifts, which are faith, hope, and love, because by these we are made partakers of Christ, on whom we ought to set our hearts, and in whom we are commanded always to rejoice, Phil. 4. 4.  
Secondly, we learn from hence, not to believe or receive a doctrine now or at any time, because it is confirmed by wonders. For the devil himself is able to confirm his errors and Idolatrous services by strange and extraordinary signs, by which usually he laboureth to avouch and verify the grossest points of falsehood in matter of religion. On the contrary, we must not reject or contemn a doctrine, because it is not thus confirmed. This was a main fault in the jews, who would not receive the word preached by Christ, unless he showed them a sign from heaven. Indeed in the primitive Church it pleased God to confirm that doctrine which the Apostles taught, by great signs and miracles, but now that gift is ceased, and the Church hath no warrant to expect any further evidence of the religion it professeth and enjoyeth by arguments of that kind; yea rather it hath cause to suspect a doctrine taught for the wonders sake, whereby men labour to avouch it.   

Sect. V.  
The last clause in the description, 
August. de Trin l. 3. c. 7.  is this; so far forth as God in justice suffereth: which I add, for two causes. First, ●o show that God, for just causes, permi●te●h the Arts of Magic & Witchcraft, and the practices thereof. Now this he doth in his providence, either for the trial of his children, or for the punishment of the wicked.  
First therefore God permits these wicked Arts in the Church, to prove whether his children will steadfastly believe in him, and seek unto his word, or cleave unto the devil, by seeking to his wicked instruments. This Moses plainly forewarned the Church of God of, in his time, Deuter. 13. v. 1. If there arise among you a Prophet, or a dreamer of dreams, and give thee a sign or wonder, v. 2. and the sign and wonder which he hath told thee, come to pass, saying, Let us go after other gods, which thou hast not known, and serve them, v. 3. thou shalt not hearken to the words of that Prophet, etc.  
Again, God suffereth them for the punishment of unbelievers and wicked men: for oftentimes God punisheth one sin by an other, as the antecedent sins by the consequent. This Paul plainly showeth (speaking of the days of Antichrist) that because men received not the love of the truth, 
2. Thess. 2. 10, 11.  therefore God would send upon them strong illusions, that they should believe lies. And we may resolve ourselves, that for this very cause, God suffereth the practices of Witchcraft, to be so rise in these our days, to punish the ingratitude of men, who have the truth revealed unto them, and yet will not believe and obey the same, but tread it under their feet, 
● 12.  that all they might be condemned which believed not the truth, but took pleasure in unrighteousness.  
Secondly, this last clause is added, to show that in the practices of sorcery and witchcraft, the Devil can do so much only as God permits him, and no more. Doubtless, his malice reacheth further, and consequently his will and desire; but God hath restrained his power, in the execution of his malicious poses, whereupon he cannot go a whit further, than God gives him leave and liberty to go. The Magicians of Egypt did some wonders in show like unto the miracles wrought by Moses and Aaron, and that for a time, by changing a rod into a serpent, and water into blood, and by bringing frogs through he slight and power of the devil; but when it pleased God, to determine their practices, and give them no further liberty, they could not do that, which in likelihood was the meanest of all the rest, the turning of the dust of the land into louse, and themselves gave the true reason thereof, ●aving, That this was the finger of God, Exod. 8. 19 When the deuil● went out and became a false spirit in the mouth of all ahab's Prophets, to entice him to go to fall at Ramoth G●le●d, he went not of his own will; but by the authority of God, who commanded him to go anientise Ahab, and suffered him to prevail, 1. King. 22. 20. ●nd the act was not the act of Satan, but of God, whose instrument he was; and therefore the holy Ghost saith by Mi●aiah, The Lord-hath put a lying spirit in the mouth of all these thy Prophets, and the Lord hath appointed evil against thee, v. 23. Hence also it was, that the devils, being cast out of the man that had an unclean spirit, asked leave of Christ to enter into the heard of swine, and could not enter in till he had permitted them; Mark. 5. 12, 13. And we read oftentimes in the Gospel, that our Saviour cast out many devils by his word only, thereby showing that he was absolute Lord over them, and that without his permission; they could do nothing.  
And thus much touching the general 〈◊〉 of this Art.    

CHAP. II.  
The Ground of Witchcraft, and of all the practices thereof.  
THe Ground of all the practices of Witchcraft, is a league or covenant made between the Witch and the Devil: wherein they do mutually bind themselves each to other. If any shall think it strange, that man or woman should enter league with Satan, their utter enemy; they are to know it for a most evident and certain truth, that may not be called into question. And yet to clear the judgement of any one in this point, I will set down some reasons in way of proof.  
First, the holy Scripture doth intimate so much unto us in the 58. Psal. v. 5. where, howsoever the common translation runneth in other terms, yet the words are properly to be read thus; which heareth not the voice of the mutterer joining societies cunningly. And in them the Psalmist layeth down two points. First, the effect or work of a charm, muttered by the Enchanter; namely, that it is able to stay the Adder from s●inging those which shall lay hold on him, or touch him. Secondly, the main foundation of the charm; societies or confederacies cunningly made, not between man and man, but (as the words import) between the Enchanter and the devil. The like we read, Deuter. 18. 11. where the Lord chargeth his people when they come into the land of Canaan, that amongst other abominations of the heathen, they should beware lest any were found amongst them, that joined society, that is, entered into league and compact with wicked spirits.  
A second reason may be this: it is the practice of the devil to offer to make a bargain and covenant with man. Thus he dealt with our Saviour Christ, 
Math. 4. 9  in the third temptation wherewith he assaulted him, promising to give unto him all the kingdoms of the earth, and the glory of them, (which he showed him in a vision) if Christ for his part would fall down and worship him. The offer was passed on the behalf of Satan, and now to make a perfect compact between them, there was nothing wanting but the free consent of our Saviour unto the condition propounded. Whereby it is manifest, that the Devil makes many covenants in the world, because he findeth men and women in the most places, fitted for his turn in this kind, who will not let to worship him for a far less matter than a kingdom. And it is not to be doubted, that thousands in the world, had they been offered so fair as Christ was, would have been as willing to have yielded upon such conditions, as the Devil to have offered.  
Thirdly, the common confession of all Witches and Sorcerers, both before and since the coming of Christ, doth yet more fully confirm the same. For they have confessed with one consent, that the very groundwork of all their practices in this wicked art, is their league with the devil. And hence it appeareth, how and whereupon it is, that Sorcerers and Witches can bring to pass strange things by the help of Satan; which other men ordinarily can not do; namely, because they have entered a league with him, whereby he hath bound himself to them, for the effecting of rare and extraordinary works, which others, not joined with him in the like confederacy, are not able either by his help, or any power or policy of their own to bring to pass. Hereupon it was, that the Witch of Endor showed unto Saul the appearance of Samuel, which neither Saul himself, nor any in all his court could do. There was no great virtue in the matter or frame of her words, for she was ignorant and had no learning. By power she could not effect it, being a weak woman; neither was it like that she had more cunning and policy than any of the learned jews in those times had for such purposes. The main reason was, her league made with Satan, by virtue whereof she commanded him to appear in the likeness of Samuel, which neither Saul nor any of his company could do, by virtue of such covenant, which they had not made.  
The end why the Devil seeketh to make a league with men, may be this; It is a point of his policy, not to be ready at every man's command to do for him what he would, except he be sure of his reward; and no other means will serve his turn for taking assurance hereof, but this covenant. And why so? that hereby he may testify both his hatred of God, and his malice against man. For since the time that he was cast down from heaven, he hath hated God & his kingdom, and greatly maligned the happy estate of man, especially since the covenant of grace made with ou● first parents in Paradise. For he thought to hau● brought upon them by their fall, eternal and final confusion, but perceiving the contrary by virtue of the covenant of grace; then manifested, and seeing m●n by it to be in a better and surer estate than before, he much more maligned his estate, and bears the ranker hatred unto God for that his mercy bestowed upon him.  
Now that he might show forth this hatred and malice, he takes upon him to imitate God, and to counterfeit his dealings with his Church. As God therefore hath made a covenant with his people, so Satan joins in league with the world, labouring to bind some men unto him, that so if it were possible, he might draw them from the covenant of God, and disgrace the same. Again, as God hath his word and Sacraments, the seals of his covenant unto believers; so the devil hath his words and certain outward signs to ratify the same to his instruments, as namely, his figures, characters, gestures, and other Satanical ceremonies, for the confirmation of the truth of his league unto them. Yea further, as God in his covenant, requires saith of us to the believing of his promises: so the devil in his compact, requires faith of his vassals, to put their affiance in him, and rely on him for the doing of whatsoever he binds himself to do. Lastly, as God hears them that call upon him according to his will: so is Satan ready at hand upon the premises, endeavouring to the utmost of his power, (when God permits him) to bring to pass whatsoever he hath promised. And so much of the league in general.  
More particularly, the league between the Devil and a Witch, is twofold: either expressed and open, or secret and close.  
The express and manifest compact is so termed, because it is made by solemn words on both parties. And it is not so expressly set down in Scriptures, as in the writings of learned men, which have recorded the confessions of Witches, and they express it in this manner. First, the Witch for his part, as a slave of the devil, binds himself unto him by solemn vow and promise to renounce the true God, his holy word, the covenant he made in Baptism, and his redemption by Christ; & withal to believe in the devil, to expect & receive aid and help from him, and at the end of his life, to give him either body, or soul, or both: & for the ratifying hereof, he gives to the devil for the present, either his own hand-writing, or some part of his blood, as a pledge & earnest penny to bind the bargain. The devil on the other side, for his part promiseth to be ready at his vassals command, to appear at any time in the likeness of any creature, to consult with him, to aid and help him in any thing he shall take in hand, for the procuring of pleasures, honour, wealth, or preferment, to go for him, to carry him whether he will, in a word, to do for him, whatsoever he shall command. Many sufficient testimonies might he alleged for the proof hereof, but it is so manifest in daily experience, that it cannot well be called into question.  
But yet if it seem strange unto any, that there should be such persons in the world, that make such fearful covenants with the devil, 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 unto mortal minds, and press them with such a measure of grief, that some could be contented with all their hearts to be out of the world, if thereby they may be released of such extremity, and hereupon they care not what means they use, what conditions they undertake to ease and help themselves. The devil finding men in these perplexities, is ready to take his advantage, and therefore perceiving them now fitted for his purpose to work upon; he insinuates and offers himself, to procure them ease and deliverance, if they will use such means, as he shall prescribe for that purpose: and to a natural man there is no greater mean than this to make him join society with the devil. He therefore, without any further doubting or deliberation, condescendes to Satan, so as he may be based and relieved in these miseries.  
Again, we are to consider, that in these cases, the devil getteth the greater hold of man, and moves him to yield unto his suggestions the rather, because that which he promiseth to do for him is present and at his command, and therefore certain; whereas the thing to be performed on the behalf of the party himself, as the giving of body and soul, etc. is to come sundry years after, and therefore in regard of the particular time, uncertain. Now the natural man not regarding his future and final estate, prefers the present commodity before the loss and punishment that is to come a far off, and thereby is persuaded to yield himself unto Satan. And by these and such like antecedents are many brought to make open league with the devil.  
The secret and close league between the Witch and Satan is that, wherein they mutually give consent each to other, but yet without a sworn covenant conceived in express words and conference. Of this there be two degrees. First, when a man useth superstitions 〈◊〉 of prayer, wherein he expressly requireth the help of the devil, without any mention of sol●mine words or covenant going before. That this is a kind of compact it is plain, because herein there is a mutual underhand consent between the party and the devil, though it be not manifest. For when a 〈…〉 to use supersti●ous forms of invocation, for help in time of need; by the very using of them, His heart consenteth to Satan, and he would gladly have the thing effected. When therefore the devil hath notice of them, and endeauo●●● to effect the thing prayed for, therein also he gives consent; so as though there be no express words of compact outwardly framed on both parts, yet the concurrence of a mutual consent for the bringing to pass of the same things, makes the covenant authentical. For according to the received rules of equity and reason; mutual consent of party with party, is sufficient to make a bargain, though there be no solemn course or form of words to manifest the same to others.  
The second degree is, when a man useth superstitious means to bring any thing to pass, which in his own knowledge, have no such virtue in themselves to effect it, without the especial operation of the Devil.  
Superstitious means I call all those, which neither by order of creation, nor by the special appointment and blessing of God since, have any virtue in them, to bring to pass that thing for which they are used. For example; A charm, consisting of set words and syllables, both rude, barbarous, and unknown, used for the curing of some disease or pain, is a superstitious means; because it hath no virtue in itself to cure, either by the gift of God in the creation, or by any special appointment afterward in his word, or otherwise. And therefore when this mean is used by man, which he knoweth hath no such virtue in it, for the effecting of that work for which it was used, there is a secret league made with the Devil.  
Yet here I add this clause, in his own knowledge, to put a difference between men, which use superstitious means to bring some things to pass: For some there be, which when they use them, know they be merely superstitious, yea weak and impotent, having no virtue in themselves for the purpose whereto they are used; as the repeating of certain forms of words; the using of signs, characters, and figures, which in effect are mere charms, no whit effectual in themselves, but so far forth as they serve for watchwords unto Satan, without whose aid nothing is done by them. A plain argument that the user hereof hath in his heart secretly indented with Satan, for the accomplishment of his intended works. A second sort there is, which useth them for some special end, being persuaded that there is virtue in the means themselves to bring the thing to pass, and yet not knowing that either they be superstitious, or have their efficacy by the power and work of the devil. Such persons have made as yet no league with Satan, but they are in the high way thereunto. And this course is a fit preparation to cause them to join with him in covenant. I show it by an example. A man is fallen into some extemitie, and finds himself bewitched; his pain is great, and he desires with all his heart to be cured and delivered. Hereupon he sendeth for the suspected Witch; being come, he offers to scratch him or her, thinking by this means to be cured of the witchcraft. His reason is no other, than a strong persuasion, that there is simply virtue in his scratching to cure him, and discover the Witch, not once suspecting that the help cometh by the power of the Devil, but from the action itself. This doing, he may be healed: but the truth is, he sinneth and breaks God's commandment. For the using of these means is plain Witchcraft, as afterwards we shall see. And yet for all this, the party cannot be said in present to have made a league with Satan, because he thought, that though he yielded to the use of superstitious means for his curing, yet there had been in the said means a virtue of h●ling, without any help or work of the Devil.   

CHAP. III.  
Of the kinds of Witchcraft, and first of Divination.  
WItchcraft is of two sorts; Divining, or Working. For the whole nature of this art, consisteth either in matter of Divination and conjecture, or in matter of practice. And in both these it is to be remembered, that nothing can be effected, unless the party have made a league with the Devil, express or secret, or at the least, a preparation thereunto, by a false and erroneous opinion of the means.  

Sect. I.  
Divination is a part of Witchcraft, whereby men reveal strange things, either past, prese●●, or to come, by the assistance of the devil.  
If it be here demanded, how the devil being a creature, should be able to manifest and bring to light things past, or to foretell things to come; I answer, first generally, that Satan in this particular work, transforms himself into ●n Angel of light, & takes upon him the exercise of these things in an ambitious (though false) imitation of divine revelations and predictions, made and used by God in the times of the Prophets & Apostles. And this he doth (as much is in him lieth) to obscure the glory of God, and to make himself great in the opinion of ignorant and unbelieving persons. Again, though Satan be but a creature, yet there be sundry ways whereby he is able to divine.  
First, by the Scriptures of the Old & New Testament, wherein are set down sundry prophecies concerning things to come. In the Old Testament are recorded many prophecies concerning the state of God's Church, from the first age of the world, till the coming of Christ. In the New Testament likewise are recorded others, touching the self same thing, from the coming of Christ in the latter days, to the end of the world. Now the devil being acquainted with the history of the Bible, and having attained unto a greater light of knowledge in the prophecies therein contained, than any man hath; by stealing divinations out of them, he is able to tell of many strange things, that may in time fall out in the world, and answerably may show them ere they come to pass.  
For example: Alexander the great before he made war with Darius' king of Persia, consulted with the Oracle, that is, with the devil, touching the event and issue of his enterprise. The Oracle answered him thus; Alexander shall be a Conqueror; upon the prediction of the Oracle, 
P●●tarch. in vita Alex.  Alexander wages war with Darius, and invades Asia, and having conquered him, translated the Empire from Persia to Greece, according as the Oracle had said. Now if question be made, how the devil knew the event of this war, and consequently made it known to Alexander? The answer is, by the help of a prophecy in the Old testament; for this thing was particularly set down before hand by the Prophet Daniel, Dan. 11. 3. where he saith; That a mighty King sh●ll stand up, and shall rule with great dominion, and do according to his pleasure, and this was Alexander the great. Satan therefore knowing the secret meaning of the Angels words unto Daniel, framed out of them a true and direct answer, whereas he was not able of himself to de●ine certainly of the event of things to come in particular.  
The second means, whereby the devil is furnished for his purpose, is his own exquisite knowledge of all natural things; as of the influences of the stars, the constitutions of men and other creatures, the kinds, virtues, and operations of plants, roots, herbs, stones, etc. which knowledge of his, goeth many degrees beyond the skill of all men, yea even of those that are most excellent in this kind, as Philosophers, and Physicians. No marvel therefore, though out of his experience in these and such like, he is able aforehand to give a likely guess at the issues and events of things, which are to him so manifestly apparent in their causes.  
A third help and furtherance in this point, is his presence in the most places: for some devils are present at all assemblies and meetings, and thereby are acquainted with the consultations and conferences both of Princes & people; whereby knowing the drift and purpose of men's minds, when the same is manifested in their speeches and deliberations, they are the fitter to foretell many things, which men ordinarily cannot do. And hence it is apparent, how Witches may know what is done in other countries, and whether one nation intends war against an other, namely, by Satan's suggestion, who was present at the consultation, and so knew it, and revealed it unto them. But how then comes it to pass, that the consultations and actions of God's Church and children, are not disclosed to their enemies? even by the unspeakable mercy and goodness of God, who though for special causes sometimes, he suffers Satan by this means to bring things to light, yet he hath restrained this his liberty, and subjecteth it unto his own will, so as he keeps him out of such meetings, or compels him to conceal; whereas otherwise his malice is so great, tha● not a word could be spoken, but it should be carried abroad to the hurt & disturbance both of Churches and commonwealths.  
The fourth way, is by putting into men's minds wicked purposes and counsel's; for after the league once made he laboureth with them by suggestions and where God gives him 〈◊〉, he never ceaseth persuading, till he hath brought his enterprise to pass. Having therefore: first brought into the mind of man, a resolution to do some evil, he goes and reveals it to the Witch, and by force of persuasion upon the party tempted, he frames the action intended to the time foretold, and so finally deludes the Witch his own instrument, foretelling nothing, but what himself hath compassed and set about.  
The fifth help, is the agility of Satan's nature, whereby he is able speedily to convey himself from place to place, yea to pass through the whole world in a short ●ime. For God hath made him by nature a spirit, who by the gift of his creation, hath attained the benefit of swiftness, not only in dispatching his affairs, but also in the carriage of his person with great expedition for the present accomplishment of his own desires.  
Lastly, God doth often use Satan as his instrument, for the effecting of his intended works, and the executing of his judgements upon men; and in those cases manifesteth unto him, the place where, the time when, and the manner how such a thing should be done. Now all such things as God will have effected by the devil, he may foretell before they come to pass, because he knows them before hand by revelation and assignment from God. Thus by the Witch of Endor he foretold to Saul the time of his death and of his sons, and the ruin of his kingdom, 
1. Sam. 28. 19  saying, To morrow shalt thou and thy sons be with me, and the Lord shall give the host of Israel into the hands of the Philisti●s; which particular event, and circumstances appertaining, he did truly define; not of himself, but because God hath drawn away his good spirit from Saul, and had delivered him to be guided by the devil, whom he also appointed as a means; and used as an instrument to work his overthrow. The Scripture indeed maketh not particular mention of the time of Saul's death, it only recordeth the manner thereof, and that which followed upon his death; the translating of the kingdom to his neighbour David after him; and yet because God used Satan as an instrument to bring this to pass, hereupon he was able to foretell the particular time, when the will of God should be wrought upon him. And these be the ordinary means and helps whereby the devil may know and declare strange things, whether past, present, or to come.  
Neither may this seem strange, that Satan by such means should attain unto such knowledge, for even men by their own observations may give probable conjectures of the state and condition of sundry things to come. Thus we read, that some by observation have found out probably, and foretold the periods of famille● and kingdoms. For example, that the time and continuance of kingdoms is ordinarily determined at 500 years, or not much above; and that great families have not gone beyond the sixth and seventh generation. And as for special and private things, the world so runs (as it were) in a circle, that if a man should but ordinarily observe the course of things, either in the weather, or in the bodies of men, or otherwise, he might easily foretell before hand what would come after. And by these and such like instances of experiences, men have guessed at the alterations and changes of estates, and things in particular. Now if men which be but of short continuance, and of a shallow reach in comparison, are able to do such things, how much more easily may the Devil, having so great a measure of knowledge and experience, and being of so long continuance, having also marked the course of all estates, be able to foretell many things which are to come to pass? specially considering what the wise man hath set down to this purpose, that that which hath been, shall be; and that which hath been done, shall be done; and there is no new thing under the Sun, Eccl. 1. 9  
If it be here alleged, that Divination is a prerogative of God himself, and a part of his glory incommunicable to any creature, Isa. 41. 23. I answer, Things to come must be considered two ways; either in themselves, or in their causes and signs, which either go with them, or before them. To foretell things to come, as they are in themselves, without respect unto their signs or causes, is a property belonging to God only; and the devil doth it not by any direct and immediate knowledge of things simply considered in themselves, but only as they are present in their signs or causes. Again, God foretelleth things to come certainly, without the help of any creature, or other means out of himself; but the predictions of Satan are only probable and conjectural: and when he foretelleth any thing certainly, it is by some revelation from God, as the death of Saul; or by the Scripture, as Alexander's victory: or by some special charge committed unto him, for the execution of Gods will upon some particular places or persons, as before hath been showed.  
Thus much for the causes of Divination. Now follow the parts and branches thereof. Divination is of two sorts; either in and by means, or without means. Divination by means, is likewise of two sorts; either by such as are the true creatures of God; or those which are merely counterfeit & forged.   

Sect. II.  
Divination by the true creatures of God, is distinguished according to the number of the creatures, into five distinct kinds, whereof four are mentioned in the Scriptures.  
§ 1. The first, is by the flying and noise of birds. Sorcerers among the heathen, used to observe fowls in their flight; for example, whether they did fly on the right hand, or on the left; above them, or below by them; whether cross and overthwart, or directly against them. In like manner they observed the noise & sound of the foul. And both these ways, sometimes by the noise, and sometimes by the flight, they divined of things to come, both public and private, of good and bad success in man's affairs; of the state of kingdoms, towns, families and particular persons. Now this kind of divination is condemned by Moses, Deut. 18. 10. Let none be found among you that i● a— diviner of divinations: that is, (as some intepret it) a marker of the flying of fowls: or a charmer, or a consulter with spirits, or a soothsayer; that is, such a one as by observing the flying and noise of fowls, takes upon him to foretell good or bad success.  
§ 2. The second kind of creatures used for divination, are the entrails of beasts, of which mention is made Ezek. 21. 21. where Nabuchadnezzar being to make war both with the jews and the Ammonites, and doubting in the way which enterprise to undertake first, he offers a sacrifice to the Idol gods, and opening the belly of the sacrifice, looks upon the liver, and by the signs therein found, he judgeth what should be the issue of the war. Which thing Nabuchadnezzar did according to the usual practice of the Heathen, who when they were to make war, or to attempt any business of importance, were wont to offer sacrifice to their gods, and to pry into the entrails of the beast sacrificed: for example, the heart, stomach, spleen, kidneys, but specially the liver, and by certain signs appearing in those parts, the devil was wont to reveal un-them what should be the success of their affairs they had in hand. It were easy to exemplify both these sorts of Divination by sundry particulars out of Heathen writers, but seeing the Scripture hath manifested that there are such, and experience shows the same, I will forbear that labour, and proceed.  
But here it is demanded, why both these kinds of Divination 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 signs either of good or bad success. For that which is a true sign of a future event, must have the virtue and power whereby it signifieth, from God himself, either by creation in the beginning, or by his special ordinance and appointment afterward. Now it cannot be showed, that God in the creation infused any such virtue into the natures and motions of these creatures, whereby they might signify such things; neither is there any apparent testimony in the whole book of the Scriptures, whereby it may be proved, that since the creation, they were appointed by God, to serve such uses and ends. And therefore howsoever they were esteemed of the Heathen, yet the word of God hath justly censured them, as no true and proper causes of Divination sanctified by God, but merely diabolical.  
It is alleged, that joseph divined by his cup, as may appear both by his steward's speech, as also by his own, Gen. 44. 5. & 15. and yet that cup received no power from God, either the one way or the other, to be a cause or mean of Divination.  
The answer anciently and commonly made is this, that Joseph's steward spoke not as the thing was indeed, but as the common received opinion was among the Egyptians, who esteemed joseph to be a man of great skill and wisdom, able by sundry means to divine and prophesy. To this I add a second answer, that the steward spoke not as he thought, but his purpose was in those words, to conceal the knowledge of joseph his master from his brethren, that thereby they might not discern who he was, but take him to be an Egyptian. Thirdly, the words may not unfitly admit this interpretation, as if the steward had said, Know ye not that this cup which I find in the sacks mouth of your youngest brother, is that whereby my master will easily prove what manner of men you are? this answer is also ancient, and may well be received.  
It is further objected, that our Saviour Christ by his speech unto the pharisees, seemeth to approve of Divining by creatures, as by winds, and by clouds; When you see a cloud (saith he) rising out of the West, strait way you say, a shower cometh, and so it is: and when you see the South wind blow, ye say, that it will be hot, and it cometh to pass, Luk. 12. 54, 55.  
Ans. There be some kinds of predictions that are and may be lawfully used, because they are natural, of which sort are those that are made by Physicians, Mariners, and husbandmen, touching the particular alterations and dispositions of the weather; and these being 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 fair or foul; and of these natural signs our Saviour Christ speaketh, not of diabolical, which have no warrant, either from the common course of nature created, or by any special appointment from God. So that whatsoever can be said in their defence, this yet remaineth certain, that the flying and noise of birds, and the state of the entrails of beasts, are no true signs ordained by God, but invented by the devil and his instruments, and therefore all divination by them is justly condemned, as wicked and devilish.  
Whence it appeareth, what judgement may be given of those common signs of Divination, which are observed in the world, specially of the more ignorant sort. For example: A man finds a piece of iron, he presently conceiveth a prediction of some good luck unto himself that day. If he light on a piece of silver, than he stands contrarily affected, imagining some evil will befall him. Again, when a man is taking his journey, if a hare cross him in the way, all is not well, his journey shall not be prosperous, it presageth some mischief towards him. Let his cares tingle or burn, he is persuaded he hath enemies abroad, and that some man either then doth, or presently will speak ill of him. If the salt fall towards a man at the table, it portendeth (in common conceit) some ill news. When a raven stands upon some high place, look what way he turns himself and cries, thence, as some think, shall shortly come a dead corpse; albeit this sometime may be true by reason of the sharp sense of smelling in the raven. These and sundry other of the like sort, are merely superstitious. For the truth is, they have no virtue in themselves to foreshow any thing that is to come, either in nature, or by God's ordinance. Therefore whatsoever divination is made by them, must needs be fetched from Satanical illusion. And though we cannot say they be soothsay, or term the users and favourers of them soothsayers, yet we may safely refer them to this kind of divining, being such as no Christian may warrantably use, though some of them be not so gross and palpable, as those that are condemned in the Scriptures.  
§ 3. The third kind of creatures used to divine by, are the stars. Divination by stars, ●s commonly called judiical Astrology; of which we may read, Deu. 18. 10. 11. where the holy Ghost doth of purpose reckon up all those kinds of devilish arts, whereby men have dealings and society with Satan, either in divining or practising▪ among which, this is the second.  
The word there used 
* 〈◊〉.  may carry a double sense. For it signifieth either him that observeth times, under which acception Astrology is comprehended, or him that observeth the clouds. And howsoever the best learned Interpreters do dissent about the notation of it, yet all agree in this, that this profession of Divining by the stars, is there condemned: and that it is to be numbered among the rest expressed in the prohibition, may further appear by other places of Scripture, as in Isa. 47. 13. 14. where the Lord threateneth the same judgements against Diviners by the starred, that he doth against soothsayers and Magicians. Again, in Dan. 2. 2. Enchanters, Astrologians, and Sorcerers are joined together, as being all sent for about the same business, v●z. to expound the King's dream. Now if the Lord himself have allotted the same punishment to the ginger, which he hath to the soothsayer & Magician, and account them all one; it is manifest, that Divining by the stars ought to be held as a superstitious kind of Divination.  
Here if it be thought strange, that predictions by so excellent creatures as the stars be, should carry both the name and nature of diabolical practices, which can be done by none but such as are in league with Satan:  
I answer, The reasons hereof are these:  
First, it must be considered, that the drift and scope of this art, is to foretell the particular events of things contingent, as the alteration of the states of kingdoms, the deaths of Princes, good or bad success of men's particular affairs, from the hour of their birth, to the day of their death. And from this all men may judge, what the art itself is. For the foretelling of things to come, which in their own nature are contingent, and in regard of us casual (I say not in regard of God, to whom all things are certainly known) is a property peculiar to God alone, and not within the power of any creature, man, or Angel. A point that is plainly taught by the Prophet Esai, from the 4. chap. of his prophesy, to the 48. The scope whereof is to prove, that it is a prerogative appointed to the Deity, and not communicable to the creature, to foreshow the event of things to come, which in our understanding and reach, may either be, or▪ not be; and which when they are, may be thus or otherways. It remains therefore, that Divinations of this kind, taking from God his right, and robbing him of his honour, are justly censured of impiety, & are in themselves wicked and abominable.  
It is alleged, that stars in the heavens, are the causes of many things happening in the world, and therefore to practise by them in this manner, deserveth no such imputation.  
Ans▪ It cannot be denied that they are causes of some things, but I demand, what causes? not particular of particular euents● but general and common, that work alike upon all things: and no man can divine of a particular event, by a general cause, unless he also know the particular causes subordinate to the general, and the particular dispositions and operations of them. For example, let twenty or thirty eggs of sundry kinds of birds be taken, and set under one and the same hen to be hatched; it is not possible for any man, only upon the bare consideration of the heat of the hen, which is the general cause of hatching the eggs, to set down certainly what kind of bird each egg will bring forth, unless he know what the eggs were particularly. For a general and common cause, doth not immediately produce a particular effect, but only moveth and helpeth the particular, immediate, and subordinate causes. Therefore the heat of the hen doth not make one egg to send forth a henne-chicken, another egg a duck, a third a swan, etc. but only helpeth it forward by sitting and crouching upon them. In like manner the stars are general causes of natural things, as the heat of the hen is of the hatching of the eggs, and by them no man can rightly define of particular events, and therefore Divination by the slarres, whereby are foretold particular contingent events, in kingdoms, families, or particular persons, is but a forged skill, that hath no ground in nature from the virtue of the stars, for any such purpose.  
A second reason may be this; All the rules and precepts of Astrology, set down by the most learned among the Chaldeans, Egyptians, and other Astrologers, are nothing else but mere dotages and fictions of the brain of man: for the rules and conclusions of all good and lawful arts, have their ground in experience, and are framed by observation, whereupon they are called Axioms, or positions of art, so generally and undoubtedly true, that they can not deceive: But these rules are of a contrary nature, having no foundation in experience at all; for if they had, this must needs follow, that the position of the heavens, and the course of all the stars, must needs continue one and the same; for the principles of art ought to be immutable: but neither the position of the heavens, nor the course of all the stars, is always one and the same. Again, he that would make sound rules of art by observation, must know the particular estate of all things he observeth: But no man knoweth the particular estate of all the stars, and consequently none can gather sound rules of art by them. Thirdly, no man knoweth or seeth all the stars, and though they might be all discerned, yet the particular virtues of those which are seen, can not be known, because their influences in the air, and upon the earth, are confused; and therefore by observation of them, no rules can be made, whereby to judge of particular events to come that be contingent.  
But experience teacheth (may some say) that if a man addicted to this course shall practise the rules of Astrology, it will fall out that the most things he foretelleth shall be true, and come to pass accordingly: which being verified in experience, it should seem, that these principles are not uncertain: for how is it possible that upon false grounds, should proceed true predictions? To this objection, learned Divines have framed answer thus. That in this there is a secret Magic at the least, if not an open league with Satan. For look what is wanting to the effect of the stars, the Devil maketh supply of it by his own knowledge in things that are to come to pass. And this is the judgement of them that have known this art, which was also received for true in the days of the Apostles.  
The third reason. The man that repaireth to the Astrologian upon the particular case for his help and counsel, must believe that he can and will do for him; otherwise, if he come doubting of his ability, or in way of tempting him, he can not help him. Now in common understanding, if the Diviner brings the thing to pass, here must needs be more then Arte. For he that is master of a lawful art, can work by his rules, whether a man believe that he can or no; yea though all the men in the world should doubt, his rules would be effectual. The art therefore itself is the old superstitious art of the Chaldeans, which they being Idolaters, first ferched from the devil, and his Oracles: yea, the practice thereof is nothing but superstitious sorcery, and the undertakers no better than Sorcerers. If any man doubt hereof, their writings are sufficient testimonies, and they themselves avouch it. For it is a rule and maxim among them in all kind o● Sorcery, that the learner must come credulous, and not doubting, or to tempt; otherwise no answer can be given.  
But notwithstanding all these reasons alleged for the proof of this point, sundry things are opposed to the contrary.  
For first, it is said that the Sun, Moon, and Stars were created for signs, Gen. 1. 14. and therefore that it is lawful to divine by them, seeing that in so doing, we do but use them to the end for which God made them.  
Ans. The reason is of no force. The stars indeed by this ordinance do serve for signs, but of what? not of all things, but (as the text plainly showeth) of days, weeks, months, and yeare●; yea, of the seasons of the year; as of Spring, Summer, Autumn, and Winter; yea further, of the alterations of the weather in general; but all this maketh nothing to ratify Divination of particular events in things contingent, which are to fall out in the state of kingdoms, families, and persons: for they are not causes, but Signs, and that of some general things only, not of particular.  
Again, it is said, that Moses & Daniel, two famous Prophets, are commended for their skill in this art: for of Moses it is said, Act. 7. 22. that he was learned in all the wisdom of the Egyptians: and Daniel, in all the wisdom of the Chaldeans, Dan. 1. 17. 20. and we know, that the Egyptians and Chaldeans were the masters of Divination, and eminent above all others in matter of Astrology.  
Ans. 1. It cannot be proved out of those places, that Moses or Daniel were trained up in this art: and though it should be granted they were, yet it follows not, that they were practisers of it. at least continually. For albeit, being children and of tender years in the courts of Pharaoh and Nebuchadnetsar, they had been trained up by their governors in this knowledge, it may not thence be concluded, that they finally submitted themselves to the practice thereof; considering that a man may learn that when he is young, which afterward upon better judgement and consideration, he may utterly disclaim. And so we are to think of them, that after God had called them, they did for ever lay aside all such wicked and devilish practices, forbidden by God, and yet in use among the Egyptians and Chaldeans.  
Thirdly, it is objected; the stars are admirable creatures of God, and the causes of many strange effects in the air, in the waters, and upon the earth also, in bodies of men and beasts: it may seem therefore not unlawful to divine by them.  
Ans. We grant that the S●arres, and especially the Sun and Moon, have great virtue and force upon the creatures that are below; partly by their light, and partly by their heat; but hence it will not follow, that they are, or may be lawfully used for Divination: for whereas it hath been showed, that the grounds of all good arts are gathered by observation and experience, it is not possible for any man, truly and certainly, to observe all particular events brought forth by the stars, whereupon he might ground his rules. And for proof hereof; Suppose there were a heap of all kinds of herbs growing upon the earth gathered together, which should be all strained into one vessel, and the liquor brought to the most skilful Physician that is, or ever was; can we think him able by tasting or smelling thereof, to distinguish the virtues of the herbs, and to say which is which? To do this when all were severed each from other, is a hard matter, yet possible, considering they have their several natures and operations: but in this confused mixture to discern the severals, is a thing passing the skill of man.  
The like may be said of the particular virtue of every star; for they all have their operation in the bodies of men, and other creatures; but their virtues being all mixed together in the subject whereon they work, can no more be known distinctly, than the virtues of a mass of herbs of infinite sorts beaten together. For this is an undoubted truth in nature: that the virtues of Celestial bodies in their operations, are mingled with the qualities of the elements in the inferior bodies, & the virtues of them all do so concur, that neither the heat or light of the stars, nor the virtue of ●he elements, can be severed one from another. And therefore though there be notable virtue in the stars, yet in regard of the mixture thereof in their operation, no man is able to say by observation, that this is the virtue of this star, and this of that. The seven Planets being more notable, than the other lights of the heaven, specially the Sun and the Moon, have their operations and effects plainly and perfectly known: as for the other, there was never any man that could either feel their heat, or certainly determine of any thing by them.  
There being th● some stars, whose virtues are unknown, how can their operations and effects be discerned in particular? Therefore no rules can be made by observation of the virtues of the stars in their operations, whereupon we may foretell particular events of things contingent, either concerning men's persons, families, or kingdoms.  
A fourth reason. All stars have their work in the qualities of heat, light, cold, moisture, and dryness, as for the secret influences which men dream of, coming from them besides the said qualities, they are but forged fancies. The Scripture never mentioneth any such, neither can it be proved, that the Sun hath any efficacy upon inferior bodies, but by light and heat; which because they are mixed with other qualities, they affo●rd no matter of prediction touching particular events. For ●hat though the celestial bodies do ●●use in the terrestrial, heat and cold, drought and moisture? doth it therefore follow, that these effects do declare before hand the constitution of man's body? the disposition of men's minds? the affections of men's hearts? or finally▪ what success they shall have in their affairs, touching wealth, honour, and religion? Hence I conclude, that divining by them in this sort, is mere superstition, and a kind of sorcery: for which cause in Scripture Astrologians are justly numbered among Sorcerers.  
Now that which hath been said touching this point, may serve for special use.  
And first, it gives a caveat to all Students, that they have care to spend their time and wits better, then in the study of judicial Astrology; and rather employ themselves in the searching out of such things, as may most serve for the glory of God, and the good of his Church. It is the subtlety of Satan to draw men into such meditations, and to make this study so pleasant, that it can hardly be left, when it is once begun▪ but let them take heed betime. For assuredly these vain and superstitious practices, are not the builders and furtherers, but the hinderers and destroyers of religion, and the fear of God.  
Again, this must admonish them which suffer any losses, not to seek for help or remedy at the hands of Astrologers, commonly called Figure casters, for their directions in the recovery of things lost or stolen, cometh not by the help of any lawful art, but from the work of the devil, revealing the same unto them. And be●ter it were to lose a thing finally, and by faith to expect till God make supply another way, then in this manner to recover it again: yea, the curse of God hangeth over the head of him, that to help himself useth diabolical means. For put the case 〈◊〉 thing lost of great value, be again restored by the help of Satan: yet God in his justice, for the use of these unlawful means, ma● take from the consulter twice as much; or at least his grace, and so give him unto a reprobate sense, to believe the devil to his vetter perdition.  
Thirdly, it serveth to admonish us of some other vanities that accompany Astrology▪ specially of two.  
The first, is the observation of the sign in man's body; wherein not only the ignorant sort, but men of knowledge do far●e overshoot themselves, superstitiously holding, that the sign is specially to be marked. An opinion in itself fantastical and vain, not grounded in nature, but borrowed from Astrology. For the Astrologians for better expressing and establishing thereof, have devised new spheres in the heavens, more than indeed there be, to wit, the ninth and the tenth; and in the tenth, commonly called the first movable, have placed an imaginary sphere, which they term the Zodiac, and in the Zodiac twelve signs, Aries, Taurus, Gemini, and the rest, which they imagine to have power over the twelve parts of man's body: as Aries, the head and face, Taurus neck and throat, etc. But these are only twelve imaginary signs: for in the heavens there is no such matter as a ram, a bull, etc. And how can it stand with reason, that in a firmament feigned by Poets and Philosophers, a forged sign, which indeed is nothing, should have any power or operation in the bodies of men?  
Again, the very order of the government of these signs in man's body, is fond and without show of reason. For according to this platform, when the Moon cometh into the first sign, Aries, she ruleth in the head; & when she cometh into the second sign, Taurus, in the neck; and so descends down from part to part, in some part ruling two, in some three days, etc. Where observe, that the Moon is made then to rule in the cold and moist parts, when she is in hot and dry signs: when as in reason, a more consonant order were this; that when the Moon were in hot and dry signs, as Aries, Leo, and Sagittarius, she should rule in hot and dry parts of the body; and when she is in cold and moist signs, she should rule in the cold and moist parts of the bodies; and so still govern those parts, which in temperature come nearest to the nature of the signs wherein the Moon is.  
Besides this, some learned Physicians have upon experience confessed, that the observation of the sign, is nothing material, and that there is no danger in it, for gelding of cattle, or letting of blood. Indeed it prevails oftentimes by an old conceit and strong imagination, of some unlettered persons, who think it to be of force and efficacy for restoring and curing: and yet the vanity of this conceit, appears in the common practice of men, who commonly upon S. Stevens day use to let blood, be the sign where it will; though it be in the place where the vein is opened. But the truth is, the sign in it own nature, is neither way available, being but a fancy, grounded upon supposed premises, and therefore aught to be rejected, as a mere vanity.  
The second thing belonging to Astrology, which ought to be eschewed, is the choice and observation of days. Curious diviners do set apart certain days, whereof some are (as they say) lucky, some unlucky. And these they appoint to be observed for the beginning of ordinary works & businesses; as to take a journey; to begin to lay the foundation of a building, to plant a garden, to wean a child, to put on new apparel, to flit into a new house, to traffic into other countries, to go about a suit to a Prince, or some great man, to hunt and use exercises, to pair the nails, to cut the hair; in a word, to attempt any thing in purpose or action, which is not done every day. The effect and force of these days, is not grounded either in art or in nature, but only in superstitious conceit and diabolical confidence, upon a wicked custom, borrowed from the practice of diviners: and the danger of such confident conceits is this; that the Devil by them takes the vantage of fantastical persons, and brings them further into league and acquaintance with himself, unless they leave them. And all such persons as make difference of days for this or that purpose, are in express words plainly condemned, Deut. 18. 10, 11.  
§ 4. The fourth kind of Divination by true means, is the prediction of things to come by dreams.  
In the old Testament we read tha● Sorcerers and false Prophets used to foretell strange events, by revelations which they had in their dreams. Such diviners were among the jews: and for that cause the people of God were expressly forbidden to hearken unto Dreamers of dreams, Deut. 13. 3. And the Lord himself by the Prophet jeremy, taxeth the false Prophets, who broached false doctrine in his name by this devilish means, saying, I have dreamt, I have dreamt, jer. 23. 25.  
Yet here it is to be remembered, that foretelling of future things by dreams, is not simply to be condemned, but only in part. For of dreams there be three sorts, Divine, Natural, and Diabolical. Divine, are▪ those which come from God: Natural, which proceed from a man's own nature, and arise from the quality and constitution of the body: Diabolical, which are caused by the suggestion of the devil.  
Touching Divine dreams: that there are, or at least have been such, it is evident. For these be the words of God, Numb. 12. 6. If there be a Prophet of the Lord among you, I will be known unto him by a vision, and will speak unto him by a dream. And job saith, that God speaketh in dreams and visions of the night, when sleep falleth upon men, and they sleep upon their beds, job. 33. 15. Now these divine dreams were caused in men, either immediately by God himself, as the former places show; or by means of some good Angel. In this latter kind was joseph of●en admonished in dreams what to do, by the ministery of an Angel; as Matth. 1. 20. and chap. 2. 13. 19 and divining by such dreams, is not condemned▪ for by them the most worthy Prophets of God have revealed Gods will in many things to his Church. Thus joseph by dream had notice given him of his own advancement, Gen. 37. 7. 9 and by Pharaohs dreams which were sent from God, he also foretold the state of the kingdom of Egypt, touching provision for seven years' dearth, Gen. 41. 25. By the same means the Prophet Daniel prophesied of the flourishing & fading of the chief Monarchies of the world, from his time to the coming of Christ, Dan. 9 etc. these therefore being one of the extraordinary means, whereby God hath manifested his will unto man in times past, more or less; divination by them is not to be censured as unlawful, but rather to be honoured and esteemed, as the ordinance of God.  
For the second sort which be Natural, arising either from the thoughts of the mind, or the affections of the heart, or the constitution of the body: as they are ordinary in all men, in some more, in some less: so they vary according to the diversity of men's thoughts, affections, and constitutions: and by them a man may probably conjecture of sundry things concerning the state and disposition, partly of his body, and partly of his mind.  
As first he may guess in likelihood, what is his constitution, as the learned in all ages, do constantly avouch. For when his mind in dreaming runs upon wars, and contentions, fire, and such like, it argueth his complexion is choleric. When he dreams of waters and 〈◊〉, it betokeneth abundance of phlegm. When his fantasy conceiveth heavy and doleful things, full of grief, fear, and horror, it bewrayeth a melancholic constitution. When his dreams be joyful and pleasant, as of mirth, pastimes, and delightful news, his complexion is judged to be sang●i●●.  
● Again, by natural dreams a man may gess●ar the corruption of his own heart●▪ and know to what sins he is most naturally inclined. For look what mon do ordinarily in the day time conceive and imagine in their corrupt hearts, of the same, for the most part, they d●e corruptly dream in the night. And this is the rather to be observed, because though the wicked man shut his eyes, and stop his ears, and harden his heart, and will not take notice of his enormities by the light of the Law; yet even by his own dreams in the night, his wickedness shall be in part discovered, and his conscience thereby convinced, and he himself left in the end inexcusable before God. Now albeit a man may give a probable conjecture of the premises by natural drems; yet no divination of things to come, whether public or private, good or bad, can be made by them, either concerning persons, families, or kingdoms. Therefore the common observations of dreams in the world, whereby men imagine things to come to pass, & accordingly foretell them by those means, are vain and superstitious, and justly so condemned in the places before named, Deut. 13. jer. 23.  
Concerning the third kind of dreams, which are caused by the devil; It hath been granted in all ages for a truth, that Satan can frame dreams in the brain of man, and by them reveal his divinations. And it is plainly manifested by the continual observation of the Gentiles, before the coming of Christ. For when Oracles, (that is, answers from the devil) were in force, men that used to consult with them, and desired to be resolved in matters of doubt, were to lay them down and sleep beside the altar of Apollo, where they had offered their gift, and sleeping they received in a dream, the answer for which they came; and this dream was framed in the brain of him that slept, by the devil, and in it the answer was delivered by him speaking at or in the Oracle. So likewise in the Primitive Church, since the coming of Christ, though Oracles then ceased, which were the greatest and strongest delusions that ever Satan had: yet he hath by dreams and visions wrought in the heads of many men most strange and curious conceits for the raising up of heresies, to the great disturbance of the peace of the Church. For we read in Ecclesiastical stori●s, that the Manichees had their damnable opinions first inspired into them, and then confirmed by dreams. And in this age the first authors of the sect of the Anabaptists, had their curious conceits of revelation, partly in dreams, partly in visions. Likewise the Family of love have their revelations in dreams. For he that desires to become one of that sect, must ascend thereunto by degrees, before he can come to perfection to be an elder illuminate, or a man deified; to which estate when he is once come, he hath for his confirmation strong Illusions, both waking and sleeping in visions and dreams. Histories of latter times, and woeful experience showeth this to be true, the devil prevailing so strongly, that many have fallen away by this means, being corrupted by a doctrine merely carnal, howsoever maintained with pretence of great holiness. Again, as the good Angels may cause divine dreams from God, and therein revile unto men his will and pleasure concerning things to come: so no doubt the evil spirits may cause in men diabolical dreams, and therein reveal unto them many strange things, which they by means unknown to men, may foresee and know. By all which it is evident, that there are and may be as well diabolical, as divine dreams.  
The conclusion than is this: That as divining by the second sort is superstitious, having no ground from God's word: so foretelling by this third sort is flat Witchcraft, directly condemned in the places aforenamed, where men are forbidden to prophesy by them, or to regard them.  
Yet forasmuch as dreams be of sundry kinds, as hath been said, it shall not be amiss to set down some notes of difference between them, whereby they may be known and distinguished each from other. Which point indeed hath long agone been handled in the Primitive Church, but hardly determined. For the learned of that age have avouched it a very hard matter, considering that the devil in these, as well as in other things, can transform himself into an Angel of light. But howsoever the case be hard, and the devil politic, yet by light of direction from the word of God, there may some true differences be set down between them; as namely these.  
First of all; divine dreams have always had their pre-eminence above others, that generally they have concerned the weightiest matters in the world; as the coming and exhibiting of the Messias, the changes and alterations of Kingdoms, the revealing of Antichrist, & the state of the Church of God. And this may plainly appear by those which joseph expounded unto Pharaoh, and Daniel unto the Kings of Babel and Persia. But in the other sort it is otherwise. For if there be any thing represented more than ordinary in those that be natural, it proceedeth merely from fancy and imagination. And as for diabolical, they are not of so weighty matters, nor so hard to foretell. For though the devil have great power and skill, yet it is above his reach to determine of such things as these are, or to foretell them without help from God.  
Secondly, divine dreams be always either plain and manifest, or if they be obscure, yet they have a most evident interpretation annexed unto them. Of the plainer sort, were the dreams of joseph the husband of Marie. Matth. 1. Of the other sort were Pharaohs, very dark and hidden, but God raised up joseph to give them an easy interpretation upon the instant. Gen. 41. Nebuchadne●sars dreams were full of obscurity, and many matters were contained in them, so as his spirit was troubled, and he forgot them; but God stirred up Daniel and revealed to him the secret, so as he remembered it to the King, and declared the true meaning thereof, Dan. 2. 1. 28. 36. Lastly, daniel's dreams of the four beasts, etc. were of like difficulty, but the Angel Gabriel was presently sent to make him understand them, Dan. 8. 16. Now those that are caused by the Devil, as they be obscure and intricate, so the interpretation of them is ambiguous and uncertain, because he himself cannot infallably determine how things shall come to pass, and thereupon is constrained to give doubtful answers by dreams. And such were not only the ancient Oracles among the heathen, where he gave the resolution, but the modern Prophecies given by him to some of his instruments in later time.  
Thirdly, the dream that comes from God, is always agreeable to his revealed will, and representeth nothing contrary to the same, in whole or in part: whereas those that proceed from nature, do savour of nature, and be agreeable to man's corruption, which is repugnant unto Gods will. And those that are suggested by Satan, are of the same nature; the general scope whereof is to cross the will of God, and to withdraw the heart from obedience thereunto.  
Fourthly, divine dreams 〈◊〉 a● this end, to further religion and ple●●e, and to maintain true doctrine: but the devil, an enemy to God, worketh in his dreams the subversion of true religion, & the worship of God, that in the room thereof he may set up Idolatry and superstition. For so much we learn, Deut. 13. where the false Prophet brings his dream, and utters it, yea and confirmeth it by a wonder; but mark his end: It was to draw men to Apostasy: Let us (saith he) go after other Gods; which thou hast not known, and let us serve them, vers. 2. Answerable to which, was the practice of the false Prophets afterwards, who caused the people to err ●y their lies and flatteries. jerem. 23. 32.  
To conclude this point, it must be here remembered, that howsoever there ●re and have been distinct sorts of dreams, yet those which are from God, were only in ordinary use in the old Testament, and in the Church of the New, are ceased, and take not place ordinarily. Whereas therefore men in their sleeps have dreams, they must take them commonly to be natural, & withal know that they may be diabolical, or mixed partly of the one kind, partly of the other. And howsoever there may be some use of the natural, as hath been said, yet commonly they are not to be regarded. And for the other which are from Satan, or mixed, they are not to be received, believed, or made means whereby to foretell things to come, least by this use of them, we grow into familiarity with the devil, and before God be guilty of the sin of Witchcraft.  
§ 5. The fifth and last kind of Divination by true means, is by Lots, when men take upon them to search out fortune (as they use to speak) that is, good or bad success in any business, by casting of Lots, whether it be by casting a die, or opening of book, or any such casual means. I mention this the rather, because among the ignorant and superstitious sort, such practices are common & in great account: the Lot is an ordinance of God, appointed for special ends and purposes, but when it is thus applied, it ceaseth to be lawful, because it is abused to other ends than God by his word & ordinance hath allowed.  
That we may the better know the abuse of a Lot in this kind, we must remember there be three sorts of Lots; the Civil, the Sporting, and the Divining Lot.  
The civil use of Lots, is, when they be used for the ending of controversies: the dividing of lands and heritage's: the disposition of offices amongst many that are equally fit, the trying of the right in doubtful things, or lastly the discovery of a malefactor hid amongst many suspected. By this use of the Lot, was Saul chosen to be king over Israel, 1. Sam. 10. 21. the skape-goate separated from that which was to be sacrificed, Leuit. 16. 8. the land of Canaan divided among the children of Israel, josh. 14. 2. etc. the trespass of Achan found out, josh. 7. 15. and Mathias chosen to be one of the twelve, Act. 1. 26. and of this Lot Solomon saith, Pro. 18. 18. The Lot causeth contentions to cease, and maketh partitions among the mighty. Hereupon the civil use of Lots hath his warrant in God's word, so it be lawfully used in case of necessity, with invocation of the name of God, and with expectation of the event from God, by whose hand & immeadiate providence it is disposed. For the Lot (saith Solomon) is cast into the lap, but the whole disposition thereof is from the Lord, Pro. 16. 33.  
The Sporting Lot is that which is commonly used for some vain and unnecessary end; as to set up bankrupts, or such like. This hath no warrant in the word of God whereupon men should use it, and therefore is no better than an abuse of God's ordinance, to speak no more of it.  
Now the divining Lot performed by the opening of a book, or the casting of a die, or such like, thereby to declare good or bad success, cannot be done without confederacy with Satan either explicit, or implicit. For the plain cast of a die, or the opening of a book without believing, can do nothing for discovering of future contingents. And what is there in the nature of these actions to produce such effects? or where, or when did God give this virtue to them, certainly to determine of things hidden from man, and known only to himself? Divination therefore by them is to be holden as a practice, not only savouring of superstition, but proceeding from the art of Witchcraft and Sorcetie.  
And thus much of Divination by means of the creatures; and the several kinds thereof.   

Sect. III.  
The second kind of Divination, is by counterfeit, and forged means, which are none of the creatures of God: whereof one kind only is mentioned in Scripture, viz. when Satan is consulted with in the shape of a dead man. This is commonly called Neeromaneie, or the black art, because the Devil being sought unto by Witches, appears unto them in the likeness of a dead body. And it is expressly forbidden, Deuter. 18. 11. yea condemned by the Prophet Esai, 8. 19, 20. who saith in plain terms, that God's people ought not to go from the living to the dead, but to the Law and to the testimony. A memorable example hereof is recorded in 1. Sam. 28. the observation whereof, will discover unto us the chief: points of Necromancy. There Saul about to encounter the Philisti●s, being forsaken of God, who refused to answer him, either by dreams, or by urim; or by the Prophets, inquired for one that had a familiar spirit: and hearing of the Pythonesse at Endor, went unto her by night, and caused her to raise up Samuel, to tell him of the issue of the war. Now the Witch at his request raised up the Devil, with whom she was confederate, in samuel's likeness; who gave him answer concerning his own overthrow, and the death of his sons. Which example declareth plainly, that there is a kind of divination, whereby Witches and Sorcerers reveal strange things, by means of the devil appearing unto them in the shapes or shadows of the dead.  
Touching the truth of this example, two Questions may be moved.  
The first is, Whether that which appeared, was true Samuel or not? Some say it was Samuel indeed: others (who hold that there are no Witches) deny that it was either Samuel, or the devil; and affirm it to be some other counterfeit coming in samuel's attire to deceive Saul: both which opinious are false and here to be confuted.  
And first, that their opinion which say that true Samuel appeared unto Saul, is a flat untruth, I prove by these reasons.  
I. Before this time, God had withdrawn his spirit from Saul, as himself confesseth, and denied to answer him any more by ordinary means, in such sort as before he had done. Hereupon I gather, that it is was not probable, that God would now vouchsafe him the favour to suffer Samuel to come unto him extraordinarily, and tell him what should be the end of his war with the Philistines: and to this purpose it is affirmed twice in that chapter, that God had taken his good spirit from Saul.  
II. The souls of the faithful departed, are in the hands of God, and do rest in glory with himself, and their bodies are in the earth, and there rest in peace. So saith the voice from heaven, Revel. 14. 13. Blessed are the dead that die in the Lord: for they rest from their labours, and their works, that is the reward of their works, follow them immediately, or at the heels, as the word signifieth. Now suppose the devil had power over samuel's body, yet to make true Samuel, he must have his soul also. But it is not in the power of the devil, to bring again the souls that are in heaven unto their bodies, and so to cause them to appear unto men upon earth, and to speak unto them. The devils kingdom is in hell, and in the hearts of wicked men on earth; yea whiles the children of God are in this world, he usurpeth some authority over them, by means of their own corruption: But heaven is the kingdom of God and his Saints, where Satan hath nothing to do, considering that there is no flesh or corruption, to make him entrance or yield him entertainment. Neither can it be proved by Scripture, that the devil can disturb either the bodies or souls of them that die in the Lord: and therefore the Witch with all her power and skill, could not bring samuel's rotten body (for so no doubt it was now) and soul together.  
III. This shape which appeared suffered Saul to adore and worship it, where is the true Samuel would never have received adoration from Saul the king, though it had been in civil manner only. Whom then did Saul adore? Answ. The Devil himself, who being an enemy to the glory of God, was content to take to himself that honour, which a King in duty is to perform to God himself.  
IV. If it had been true Samuel, he would certainly have reproved Saul for seeking help at Witches, contrary to God's commandment, & that doctrine which he had taught him from God in his life time. But this counterfeit reproved him not, and therefore it is not like to be the true Prophet of God, but Satan himself, framing by his art and skill the person and shape of Samuel.  
But it is alleged to the contrary, that Samuel a●ter his sleep, prophesied of the death of Saul, Ecclesiastic. 46. v. 20. A●ter his sleep also he told of the King's death, etc. Answ. That book penned by jesus the son of Sirach is a very worthy description of Christian Ethics, contaming more excellent precepts for manners, than all the writings of heathen Philosophers, or other men. But yet it is not Scripture, neither did the Church ever hold and receive it as Canonical: yea, the author himself ●●sinuateth so much in the beginning thereof: for in the preface he disableth himself to interpret hard things, and after a sort craves pardon for his weakness, which is not the manner of the men of God, that were penmen of Scripture. For they were so guided by god's spirit in their proceedings, that nothing could be hard unto them. This privilege no ordinary man hath assurance of: and therefore this author writing upon his own private motion, was subject to error, and no doubt this speech of his, being contrary to that which is recorded in the Canonical Scriptures, is a flat untruth.  
Secondly, it is objected, that the Scripture calleth him Samuel, that appeared unto Saul. Ans. The scripture doth often speak of things, not as they are in themselves, but as they seem to us. So it is affirmed, Gen. 1. 16. that God made two great lights, the Sun and Moon: whereas the moon is lesser than many stars, yet because in regard of her dearness to the earth, she seemeth to us greater than the rest, therefore she is called a great light. In like manner Idols in the Scripture are called Gods, not that they are so indeed, (for an Idol is nothing, 1. Cor. 8. 4.) but because some men do so conceive of them in their minds. In a word; the Scripture oftentimes doth abase itself to our conceit, speaking of things not according as they are, but after the manner of men; and so in this place calleth counterfeit Samuel, by the name of the true Samuel, because it seemed so unto Saul.  
The third objection: That body which appeared, prophesied of things that came to pass the day after, as the death of Saul, and of his sons; which indeed so fell out, and at the same time, therefore was like to be Samuel. Answ. There is nothing there said or done, which the devil might not do. For when the Lord useth the devil as his instrument to bring some things to pass, he doth before hand reveal the same unto him: and look what particulars the devil learneth from God, those he can foretell. Now the truth is, Satan was appointed by God to work Saul's overthrow, and it was made known unto him when the thing should be done; by which means, and by none other, the devil was enabled to Foretell the death of Saul. Where (by the way) observe, that in this case the devil can reveal things to come certainly, to wit, if he be appointed Gods immediate instrument for the execution of them, or knows them by light of former prophecies in Scripture.  
Fourthly, dead men do often appear and walk after they are buried. Ans. It is indeed the opinion of the Church of Rome, and of many ignorant persons among us, but the truth is otherwise. Dead men do neither walk, nor appear in body or soul after death: for all that die, are either Righteous, or wicked: The souls of the Righteous go strait to heaven, and the souls of the wicked to hell, and their remain till the last judgement: and therefore of the just it is said, that they are blessed when they die, because they rest from their labours, Apoc. 14. 13. But how do they rest, if after they be dead they wander up and down in the earth?  
If it be said, that Moses and Elias appeared when Christ was transsigured in the mount; and that Lazarus rose again, and at Christ's resurrection many dead bodies rose again and appeared.  
I answer; there were two times when God suffered the dead to be raised up again; either at the planting of his Church, or at the restoring and establishing of it, when it was razed to the foundation. Thus at the restoring of religion in Elias and Elishaes' times, the son of the Shunamitish woman, 2. King. 4. 34. and the widows son at Sarephta, 1. King. 17. 21. were raised. Again, when God would restore his Church, which was fallen to Idolatry about the death of Elisha, he caused the like miracle to be wrought in the reviving of a dead man by the touching of Elishaes' dead carkeise in the grave, thereby to assure the people of their deliverance, and to cause them to embrace the doctrine of the Prophet after his death, which in his life they had contemned. In like manner at the establishing of the Gospel in the new Testament, it pleased Christ to raise up Moses and Elias, and to make them known to his Disciples by extraordinary revelation, that they might believe that the doctrine which he preached was not new, but the same in substance with that which was recorded in the Law and the Prophets, both which were represented by Moses and Elias. So also he wrought the miracle upon Lazarus, the widows son, and lairus daughter, thereby to sliewe the power of his Godhead, the truth of his calling, the testimony of his Doctrine: lastly, to make known the power of his resurrection, he caused some to rise and appear to others, when he himself rose again. But out of these two times we have neither warrant nor example, that God suffered the dead to be raised up. Wherefore those instances will not any way confirm samuel's appearing, which indeed was not true, but counterfeit and forged by the Devil himself.  
Now for the second Opinion, of those which deny that there be any Witches, and thereupon hold that this was a mere cozenage of the Witch, suborning some man or woman to sergeant the form, attire, and voice of Samuel, thereby to delude Saul, that also is untrue. For he that spoke foretold the ruin of Saul, of his sons, and of his army, yea the time also wherein this was to come to pass: whereas in likelihood no man or woman in all Israel, could have foretold such things before hand of themselves. It was not then any cozenage, as is affirmed, but a thing effected by the devil, framing to himself a body in the likeness of Samuel, wherein he spoke.  
If therefore it be manifest, that by counterfeit apparitions of the dead Witches and Sorcerers can foretell things to come: hence sundry points of Witchcraft may be observed.  
First, that there is a league between the Witch and the devil. For this was the cause which moved Saul to seek to Witches, because neither he himself, nor any of his servants could raise up Satan in samuel's likeness, as the Witch of Endor did. But Saul being a King, might have commanded help from all the wise and learned men in Israel, for the effecting of such a matter: why then would he rather seek to a silly woman, then to them? The reason was, because she had made a compact with the devil, for the using of his help at her demand, by virtue whereof he was as ready to answer, as she to call him; whereas Saul and the learned jews, having made no such league, neither he by his power, nor they by their skill, could have performed such a work.  
Secondly, the devil will be ready at the call and command of Witches and Sorcerers, when they are intending any mischief. For here the Witch of Endor no sooner spoke, but he appeared, and therefore the text gives her a name that signifieth one having rule and command over Pytho, that is, the familiar spirit: yet when he is commanded, he yields not upon constraint, but voluntarily, because he builds upon his own greater advantage, the gaining of the soul of the Witch. Where by the way, let it be observed, what a precious thing the soul of man is; the purchasing whereof, can make the proud spirit of Satan so far to abase itself, as to be at the command of a silly woman. Again, what an inveterate malice Satan beareth to man, which for the gaining of a soul, will do that which is so contrary to his nature. It may teach man, what to esteem of his soul, and not to sell it for so base a price.  
Thirdly, by this, the great power of the Devil in the behalf of the Sorcerer, is made manifest. For he was presently at hand to counterfeit Samuel, and did it so lively and cunningly, as well in form of body, as in attire and voice, that Saul thought verily it was the Prophet: which may be a caveat unto us, not easily to give credit to any such apparitions. For though they seem never so true and evident, yet such is the power and skill of the devil, that he can quite deceive us, as he did Saul in this place.   

Sect. IU.  
Hitherto I have showed the first kind of Divination by means, both true and forged. Now followeth the second; practised without means.  
Divination without means, is the foretelling and revealing of things to come, by the alone and immediate assistance of a familiar spirit. This kind is mentioned and expressly forbidden, Leuit. 19 31. Ye shall not regard them that work with spirits. Again, Leuit. 20. 6. If any turn after such as work with spirits, to go a whoring after them, I will set my face against that person, and will cut him off from among his people. So, Deut. 18. 11. Let none be found among you that consulteth with spirits. In which places the holy Ghost useth the word Ob, which more properly signifieth a spirit, or devil, in which sense it is taken in Leuit. 20. 27. and in 1. Sam 28. 8. And by reason of the league which is between the Witch and the devil, the same is also given to the Witch, that worketh by the devil: and therefore the Pythonesse at Endor, is both called Ob, 1. Sam. 28. 9 and she that ruleth Ob. v. 7, 8.  
Now this kind of Divination is practised two ways: either inwardly, when the spirit is within the Witch: or outwardly, when being forth of the Witch he doth only inspire him or her.  
An example of the former way, the Scripture affordeth, Act. 16. 16. of a woman at Philippi, that had a spirit of Pytho; which gather master much vantage with divining. And this spirit whereby she divined was within her. For Paul being molested, said to the spirit, I command thee in the name of jesus Christ, that thou come out of her, and he came out the same hour, v. 18. And because the devil is wont in this kind to speak out of the throat and breast, or belly of the Witch possessed, hereunto learned men have thought that this name (Ob) is given to the devil, because he speaketh out of the witch, as out of a bottle or hollow vessel: for so the word Ob, properly signifieth.  
Secondly, this may be practised when the devil is forth of the Witch, and then he either inspireth her, or else casteth her into a trance, and therein revealeth unto her such things as she would know.  
Of this kind, though we have no example in Scripture, yet the histories of the heathen do afford unto us many instances of experience therein. One of the principal is the history of the ten Sibylles of Greece, who were most famous Witches, and did prophesy of many things to come, whereof some were true concerning Christ and his kingdom, which the devil stole out of the Bible, and some other were false: and all of them they received by revelation from the devil in trances.  
But it will be said, If the devil revealeth unto his instruments strange things in trances, then how shall a man discern between diabolical revelations, and the true gift of prophesy, which God in trances revealeth unto his Prophets.  
Answ. In this point Satan is, (as it were) God's ape. For as he in old time raised up holy Prophets to speak unto the fathers for the building up of his Church: so hath Satan inspired his ministers, and furnished his instruments with prophetical inspirations from time to time, for the building up of his own kingdom: and hereupon he hath notably counterfeited the true gift of prophecy received first from God himself. And yet, though in many things they be like, there is great difference between them.  
First, divine trances may come upon God's children, either when the soul remaineth united with the body, or else when it is severed for a time. So much Paul insinuateth, when he faith of himself, 2. Cor. 12. ●. that he was rapt up (as it were in a heavenly trance) into the third heaven, but whether in the body, or out of the body, he knew not. But in all diabolical ecstasies, though the body and senses of the Witch be (as it were) bound or benumbed for the time; yet their souls still ren●aine united to their bodies, and not severed from them. For though the devil by God's permission may kill the body, and so take the soul out of it for ever; yet to take it from the body for a time, and to reunite them again, is miraculous, and therefore beyond the compass of his power.  
Secondly, in divine trances the servants of God have all their senses, yea all the powers of soul and body remaining sound and perfect, only for a time the actions and operations are suspended and cease to do their duty: but in ecstasies that be from Satan, his instruments are cast into frenzies and madness: so as reason in them is darkened, understanding obscured, memory weakened, the brain distempered; yea, all the faculties are so blemished, that many of them never recover their former estate again: and they that scape best, do carry their blemishes, as the devils scars, even unto their grave. So kind is Saran to his friends, that he will leave his tokens behind him, where ever he comes in this sort. The servants of God receive no such blemishes, but rather a further good, and a greater measure of illumination of all the powers of the soul.  
Thirdly, divine ecstasies tend always to the confirming of the truth of the Gospel, and the furtherance of true religion and piety. Such was Peter's, Act. 10. 11. which served to assure him of his calling to preach the Gospel to the Gentiles, and to inform his judgement in this truth, that there was no acception of persons with God, and that to them of the new Testament, all things were clean, and nothing polluted. But the scope of them that are from Satan, is principally the suppressing and hindrance of religion, the drawing of the weak into errors, the ratifying and confirming of them that are fallen thereinto, and the general upholding of the practices of ungodliness. And by these and such like particular differences, hath God pulled off the devils vizard, and made him better known and discerned of true Christians. And thus much concerning Divination, the first part of Witchcraft.    

CHAP. FOUR  
Of Operative or working Witchcraft.  
THe second part is that which consisteth in Operation, and is therefore called Operative or working Witchcraft.  
Witchcraft in Operation, is that which is employed in the practice and real working of strange things or wonders, and it hath two parts, Enchantment, and juggling.  

Sect. I.  
Enchantment is the working of wonders by a Charm. 
〈…〉  This the Lord expressly forbiddeth, Deuter. 18. 11. Let none be found among you, that is a Charmer. In this description, two points are to be considered: 1. what things may be done by enchantment, namely wonders, for I say it is the practice of wonders: 2. by what means these wonders are wrought, that is, by a Charm.  
For the first: The wonders done by Enchanters are, 1. The raising of storms and tempests; winds and weather, by sea and by land: 2. The poisoning of the air: 3. Blasting of corn: 4. Killing of cattle, and annoying of men, women, & children: 5. The procuring of strange passions and torments in men's bodies and other creatures, with the curing of the same: 6. Casting out of devils. These and such like things Enchanters can do by their charms. And for proof hereof, we have the uniform consent of all ages, with the records of Witches confessions to manifest the same; besides the testimony of experience in this age: so as the man that calls it into question, may as well doubt of the Sun shining at noon day.  
Yet for the further declaration thereof, we will allege what the Scripture saith in this point. Solomon saith, If the Serpent bite when he is not charmed, no better is a babbler, Eccles. 10. 11. thus the words are in our English translation: but they may better be thus read according to the original: If the serpent bite before he be charmed, what profit hath the master of the tongue thereby; that is, the Charmer. And so they beard this sense: If the Enchanter be bitten, before the serpent be charmed, than he hath no benefit by his charm. For Solomon in that place giveth us to understand, what power Enchanters have, and what they may do by their charms, if they come in time, namely, stay the poison of the serpent, so as he cannot hint, either by biting or stinging. When Balae intended evil against Israel, he hired Balaam to curse them, Num. 〈◊〉. 6. Now this Balaam was an enchanting Witch; for though he be called a Prophet, yet this was only in the reputation of the world; for his practice was to inehant by charms of words: and to that purpose he was hired to curse God's people, that is, to-bring mischief upon them by charming; which thing 〈◊〉 he had often and inany 〈…〉 to do, 〈…〉 but that it pleased God contrary to his endeavours 〈…〉 out into these words: There is no sorcery against jacob, nor soothsaying against Israel, Num. 23. 23. As if he should have said, I know well that sorcery is powerful in many things, and of force to bring much mischief upon men, yet it can take no place against the people of God, because he hath blessed them; and whom he blesseth, them no man can hurt by cursing. Enchanters therefore may upon God's permission work strange things, as appears by these places, to name no more.  
The second point to be observed, is the means whereby these wonders are practised; these are counterfeit and supposed means, not ordained and sanctified by God, which are commonly called Charms.  
A Charm is a Spell or verse, consisting of strange words, used as a sign or watchword to the devil, to cause him to work wonders.  
First, I say it is a Spell consisting of strange words, because in these enchantments, certain words or verses are secretly uttered, which in regard of the common forms of words are strange, and wherein there is thought to be a miraculous efficacy to bring some extraordinary and unexpected thing to pass. A point of itself evident and needing no further proof, considering it is not unknown to the more ignorant sort, who are better acquainted with these, then with the word of God. And these words are not all of one and the same kind; but some are rude and barbarous, neither known nor conceived or understood; of which the ancienter sort of charms were wont to be made especially, and some later. Some again are plain and known terms, which may be understood; as the names of the Trinity, some words and sentences of Scripture, as In principto ere at verbum, etc. Again, charms that consist of words, are not all of one sort, but some be imprecations, wishing some evil: others in show have the form of praises and blessings, whereby the Witch either flatteringly commendeth, or favourably wisheth some good: others again are made in form of prayer and petition: and they all are sometimes plainly conceived, sometimes in ruder and more unknown words, as those well know, who have heard them, or read them where they are to be sound.  
Secondly, I add, that the charm is used for a sign: and watchword to the devil, to cause him to work wonders, wherein standeth the nature and proper end of a charm. The nature, in that it is a diabolical sign: the end, to cause the devil to work a wonder: whereby it is distinguished from all other speeches of men. For all they commonly carry the nature of the thing, whereof and whereabout they be made, but the Charm doth not always follow the nature of the words, but hath another nature in regard of the immediate relation it hath to the devil, to whom it is a sign. Again, the charm pronounced doth not the wonder, but the devil admonished by it as by the watchword to do the feat.  
Now because some are of opinion, in regard of the ordinary production of strange effects by these means, that the Spell hath in self some vertuit and power to such and such purposes whereinto it is used; I will stand a little in the proof of the contrary. That a charm is only a diabolical watchword; and hath in itself no such effectual power or possibility to work a wonder. My reasons are these.  
First, this must be taken for a main ground; That as there is nothing in the world, that hath being but from God, so nothing hath in it any efficacy, but by his ordinance. Now whatsoever efficacy is in any creature from God, it received the same into itself, either by creation, or since the creation by some new and special institution, appointment, and gift of God. For example. The bread in the Saerament, by a natural power given unto it in the creation, serveth to nourish the body, and the same bread, by God's special appointment in his word, feeds the soul, in that by his ordinance it is made to us a sign and seal of the body of Christ broken for us: And so it is in every creature; if the effect be ordinary and natural, it hath it by creation; if extraordinary and supernatural, it hath that by divine ordination: So that whatsoever comes to pass by any other means, is by Satanical operation. Now charms and spells, standing of set words and syllables, have no power in them to work wonders, either by the gift of nature in the creation, or by God's appointment since the creation: and therefore they have in them no power at all for any such purpose. This latter part of the reason, being the assumption or application of the ground to the present instance, consisteth of two parts, which I will prove in order. First then I affirm, that by the gift of nature, no words of charms have power in them to work wonders; & I prove it in this manner.  
I. All words made and uttered by men, are in their own nature but sounds framed by the tongue, of the breath that cometh from the lungs. And that which is only a bare sound, in all reason can have no virtue in it to cause a real work, much less to produce a wonder. The sounds of bells and of many musical instruments, and the voices of many bruit creatures, are fartr more strong and powerful, than the voice of a man: yet who knoweth not, that none of all these is available to such purposes. Indeed they have power to affect the mind, by their sweetness or otherwise, but they are not able to bring to pass a real work, either by the inflicting of hurts and harms, or by the procuring of good. I conclude therefore, that the voice of man by nature, hath no power to work any wonders.  
II. Again, every thing which hurteth or affecteth another, must necessarily touch the thing which it hurteth or affecteth. For it is a granted rule in nature, that every agent worketh upon the patient by touching: 
Omneagen● per con●aet●●●:  But words uttered in Charms are commonly made of things absent, and therefore though it should be granted, that they had the power of touching a substance (which they cannot have) yet of themselves they are not available to bring upon things absent either good or evil.  
III. Moreover, if words conceived in charms and spells have any such power as is pretended, why should not every word that any man speaketh have the same power, inasmuch as all words are of the same nature, being only sounds framed in the breast, and uttered by the tongue in letters and syllables? But experience teacheth, that the same word spoken by another, hath not the same virtue; For the charm uttered by the Charmer himself, will take effect; but being spoken in the same manner by another man, that is no Enchanter, maketh to no purpose, for nothing is effected by it.  
IV. That which is in nature nothing but a ba●e signification, cannot serve to work a wonder, and this is the nature of all words● for as they be framed of man's breath, they are natural, but yet in regard of form and articulation they are artificial and significant, and the use of them in every language is, to signify that which the author thereof intended; for the first significations of words, depended upon the will and pleasure of man that framed and invented them. Being therefore invented only to show or signify some thing, it remains that neither in nature nor proper use, they can be applied to the producing of wonderful and strange effects. Thus the former part of the assumption is cleared.  
In the second place I affirm, that the words of charmers have not this power in them, by any special gift, blessing, or appointment of God, since the creation; which is the other part of the assumption. And I show it thus: whatsoever is powerful and effectual to any end or purpose, by God's gift, blessing, or appointment, the same is commanded in his word to be used, and hath also a promise of blessing annexed to the right use thereof. To use the instance before made for explanation sake. The bread in the Lord's supper, hath this power and property given it by Christ, to seal & signify unto every believing receiver the body of Christ; and by this property given it, it is a●eileable to this purpose; though it be a thing above the common and natural use of bread; & thereupon we have warrant from Christ's own commandment, ordinance, and example so to use it. But in the whole body of the Scripture, there is not the like commandment to use the words of Charms for the effecting of wonders, much less the like promise of blessing upon the same so used: therefore the conclusion is, that God hath given no such power unto them in special.  
If it be asked then, what they are, and whereto they serve? I answer, they are no better than the devils sacraments and watchwords, to cause him to do some strange work. For the Enchanter hath relation in his mind to the devil, whose help he hath at hand by covenant either open or secret; or at least some superstitious opinion of the force of the words, which is a preparation to a covenant.  
The truth of this doctrine, howsoever it be thus made manifest, yet it finds not general entertainment at all men's hands. For there are and have been some learned men, in all ages, who maintained the contrary, both by word and writing; and namely, that there is great virtue & power in words pronounced in time and place, to effect strange things. For proof whereof they allege these reasons.  
First, that the bare conceit and imagination of man, is of great force to do strange things; and therefore words expressed much more. Ans. The ground of the reason is nought. Imagination is nothing else but a strong conceit of the mind touching any thing, whatsoever it be, and by reason of the communion that is between the body and soul being together, it is of great force to work within the man that imagineth diversely, and to cause alteration in himself, which may tend either to the hurt or to the good of his own body: but yet imagination hath no force out of a man to affect or hurt an other. A man (conceiving desperately of his own estate) by the strength of imagination may kill himself; but the same conceit, be it never to strong, can not hurt his neighbour. For it is no more than Caesar's image upon his coin, which serveth only to represent Cesar: so imagination is nothing but the representation of some thing in the mind by conceit, and therefore as the person of Cesar is nothing hurt though his image be defaced; so when we conceive of men in our minds, though never so badly and maliciously, yet all is of no force to hurt or annoy them, either in person or state.  
Secondly, they allege that Witches by malicious and wry looks in anger and displeasure; may and do hurt those upon whom they look, whether they be men or other creatures. And it is an old received opinion, that in malicious and ill disposed persons, there proceed out of the eye with the beams, noisome and malignant spirits, which infect the air, and do poison or kill, not only them with whom they are daily conversant, but others also whose company they frequent, of what age, strength, and complexion so ever they be. Ans. But the opinion is as fond, as it is old: for it is as much against nature that such virtue should proceed out of the eye, or such spirits break out of the nerves to the party hated, as it is for the blood of the body, of itself, to gush out of the veins.  
Yet for the ratifying of this opinion they allege that which is written in Gen. 30. 37. where jacob laid speckled ●oddes before the sheep in their watering troughs, & that by God's appointment, for this end, that they might bring forth party coloured lambs. I answer, that was not a work of sight, but a special and extraordinary work of God's providence upon jacob in his necessity, as we may plainly see in the chapter next following v. 9 &. 11. yea it was taught jacob by God himself: and ●f it had been an ordinary work, doubtless the ga●●es thereof being so good, jacob would have done it again afterward: but we never read that he did it again. And be it granted it were a natural work, yet it cannot prove witching by sight, because the sheep received into their eyes the species and resemblance of the rods, which is according to nature: whereas in fascination or bewitching by sight, malignant spirits should not be received in, but sent forth of the eye, which is against nature.  
Yea, but the Basilisk or Cockatrice doth kill man and beast with his breath and sight, yea, the wolf takes away the voice of such as he suddenly meets withal and beholds, and why may not wicked men or women do the like? An. Indeed it is a thing received by common error, and held of some for a truth; but no experience of any man hath yet been brought for the proof thereof, and therefore it is to be reputed as fabulous. Thus much in probability may be thought (if the allegation should be true) that the Basilisk being possessed of a thick poison, may by his breath send forth some gross venomous vapours, and thereby infect the air, and poison the thing that is near unto him. And that the sudden and unexpected beholding of the venomous Cockatrice, or the ravenous wolf, (being creatures in their kind fearful, especially to those that are not acquainted with them) may cause present astonishment, and consequently peril of death. But that this should be done by the eyes of these creatures only, in manner aforesaid, it is not credible; and therefore Author's have upon good ground denied i● as being confirmed neither by reason, nor experience.  
Thirdly, they reason thus; ●nchanters by whispering of words in charms can stay the stinging and poisoning of serpents: for so David in effect speaketh; that the voice of the Charmer charmeth the serpent, Psal. 58. 5. It may seem therefore that there is no small force in words for the effecting of strange works. Ans. It must be granted that the charmer may enchant the serpent: but how? not by virtue of the words in the Charm, but by the power of the devil, who then is stirred up, when the charm is repeated, to do the thing intended. The truth of this answer appears by the words of the text, as they are read in the original, that the Enchanter joineth societies very cunningly, namely, with the devil. Now these society's between Satan and the Charmer, are the very ground of the work upon the serpent: which work, upon confederacy formerly made, is done by the devil; and the words of the Charm are no more but the Enchanters 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 Charms, and all his labour will be in vain.  
Fourthly, the word of God is of great force in the hearts of men to con●ert and change them, as it is uttered by the mouth of mortal man: and this force is not in the man by whom it is spoken: where then should it be, but in the 〈◊〉? and if in the words, why may not other words be of like 〈◊〉 being uttered by man? Ans. 1. The power of God's word comme●● not from this, that it is a word, and barely uttered out of the mouth of a man: for so it is a dead letter: but it proceedeth from the powerful operation of the spirit, annexed by God's promise thereunto, when it is uttered, read, and conceived which operation if it were taken away, the word might be preached a thousand years together, without any fruit or effect, either to salvation or condemnation.  
2. The word of God is powerful by the concurrence of the work of the spirit, not in all things: as for example, in raising winds and tempests, in infecting the air, in killing and annoying men or other creatures; but in the conversion of sinners, in gathering the Elect, and in confirming those that be called: and this power it hath also by his special blessing and appointment.  
3. Furthermore, the same word is not of power, when it is barely read, heard, or spoken, unless it be also conceived in the understanding, received with reverence, treasured up in the memory, and mingled with faith in the heart: whereas the bare reading and muttering over the words of a Charm by an Enchanter, though in an unknown tongue, in ●ude and barbarous words, is sufficient to procure the working of wonders.  
Now, though the word of God be in itself pure, and serve to excellent purpose, as hath been said, yet by the way we may remember; That as it is with all things that are most precious, nothing is so excellent in it kind, which may not be abused; so it is with this heavenly word: for it is and may be made a Charm two ways. First, when some part of it, is indeed used for a charm. Thus many Texts of Scripture, both in Latin and other languages, have been abused by Enchanters, as might easily be showed. Secondly, when it is heard, read, recited, or made a matter of prayer without understanding. And thus the ignorant man, as much as in him lieth, makes it a Charm. For in his ordinary use thereof, he neither conceiveth, nor taketh care to understand it, as lamentable experience teacheth. Yet in neither of these is the very bare repeating of the word effectual. For as when a man hears or reads it, unless the Spirit of God enlighteneth his heart, it is to no purpose; so when it is made the matter of a Spell, nothing will be effected, unless the devil either by confederacy, or superstitious conceit be drawn to confer his help in the point, for his own advantage.  
Howbeit, of all Enchantments these are the most dishonourable to God, most acceptable to Satan, and most hurtful to the charmer, which are made of the Scriptures. For beside the sin of Witchcraft in the Charming, this inconvenience 〈◊〉, that Satan procureth more credit to one of th●se, then to twenty other, because the words are Scripture; hereby clo●ing his mischievous practices under the colour of holiness, and so confirming the truth of that which the holy Ghost saith, that when he worketh most deceitfully, he transforms himself into an Angel of l●hgt, ● Cor. 11. 14. He knoweth well, that ordinary words seem nothing to some men, therefore he teacheth and suggesteth phrases and sentences out of the word, for such ungodly ends, that even the grace of them fetched from the Scriptures, may make them shameful. Wherefore let every one that is endued with grace and knowledge, deely consider this with himself. Cannot God's word be effectual, when it is used to edification, unless the work of his own Spirit accompany the same? then surely it is impossible, that the same which is holy, being used to an evil end, should be powerful, except the devil affordeth his help for the effecting thereof. To conclude therefore, let men say what they will, the truth is this, that words of Enchantment, be they never so holy or profane, either by way of cursing or blessing, have no power of themselves to the producing of strange works: but are (as hath been said) only diabolical signs, admonishing the Devil of some wickedness intended and desired, which he through his power must cause to be done.  
And thus much of Enchantment standing upon the practice of wonders by a Charm.  
To this head of Enchantment, sundry other practices of Witches are to be referred, the chief whereof are these.  
First, the using and making of Characters, Images, or Figures, specially the framing of Circles, for this end to work wonders by them. As, to draw the picture of a child, or man, or other creature in clay, or wax, and to bury the same in the ground, or to hide it in some secret place, or to burn it in the fire, thereby intending to hurt or kill the party resembled. Again, to make an impression into the said picture, by pricking or gashing the heart or any other place, with intent to procure dangerous or deadly pains to the same parts. This is a mere practice of Enchantment, & the making of the image, and using of it to this end, is in virtue a Charm, though no words be used. For the bare picture hath no more power of itself to hurt the body represented, then bare words. All that is done cometh by the work of the devil, who alone by the using of the picture in that sort, is occasioned so or so, to work the party's destruction.  
Secondly, hither we may refer the using of Annulets, that is, remedies and preservatives against enchantments, sorceries, and bewitchings, made of herbs or some such things, and hanged about the neck for that end.  
Thirdly, the using of Exorcisms, that is, certain set forms of words used in way of adjuration, for some extraordinary end. A practice usual in the Church of Rome, whereby the priest conjures the salt, holy-water, cream, hospital, oil, palms, etc. all which are in truth mere enchantments. For howsoever the Council of Trent hath ratified them by their decrees, 
〈…〉.  & so commended them to general use within the compass of the Popish Church; yet they have in them no power or ability of blessing or cursing, either by nature, or God's appointment.  
Fourthly, In this number we reckon the using of the name jesus, to d●iue away the devil, or to prevent Witchcraft; a common practice among the ignorant. Wherein the wonderful malice of Satan bewrays itself, in making the ignorant people think that Christ is a conjuror, and that there is virtue in the naming o● his name, to do some strange thing. Whereas the truth is, he careth neither for this name, nor for all the names of God, if a man goes no further than the bare repeating of them; but rather delighteth to see them so abused and disgraced. And hereupon it is, that in all conjurations, when he is raised by the Sorcerer, he is willing to be adi●red by all the holy names of God that are in the Scripture, to the end, that he may the more deeply seduce his own instruments, and make them to think that these holy names will bind him, & force him to yield unto their desires in the particular, when indeed there is no such matter. Which point thoroughly considered, may admonish us to take special heed of these cunning glozes and devilish insinuations, whereby he intendeth to delude us; always remembering, that the Apostles themselves, to whom the power of working miracles was given, did never acknowledge the work to be done by the name of jesus, but as S. Peter affirmeth, through faith in his name, Act. 3. 6. 16.  
Fiftly, The crossing of the body, to this end, that we may be blessed from the devil. A thing usual even of latter times, specially in Popery; wherein the cross carrieth the very nature of a Charm, and the use of it in this manner, a practice of Enchantment. For God hath given no such virtue to a cross, either by creation, or special privilege and appointment.  
Sixthly, the Scratching ●f a Witch to discover the Witch. For it is a means which hath no warrant or power thereunto, either by the word of God, or from nature, but only from the devil; who if he yieldeth either at crossing, or scratching, he doth it willingly, and not by compulsion, that he may feed his instrument with a false faith and a superstitious conceit, to the dishonour of God, and their own overthrow. In a word, look whatsoever actions, gestures, signs, rites, and ceremonies are used by men or women to work wonders, having no power to effect the same, either by creation and nature, or by special appointment from God, they must all be referred to this head, and reckoned for Charms.  
The use. Now considering that all kinds of Charms are the devils watchwords to cause him to work the wonder, and have no virtue in them, be the words wherein they are conceived never so good: hereby we must be admonished, to take heed of the use of them, and all other unlawful ceremonies, both in respect of their forms, be they praises or prayers, or imprecations; as also in regard of their ends, be they never so good in outward appearance. But alas! the more lamentable is the case, Charming is in as great request as Physic, and Charmers more sought unto then Physicians in time of need. There be charms for all conditions and ages of men, for divers kinds of creatures, yea for every disease; as for headache, toothache, stitches, and such like. Nevertheless, howsoever some have subjecteth themselves to such base and ungodly means, yet the use hereof by the mercy of God, hath not been universal. And those that have sought for help, are to be advised in the fear of God, to repent of this their sin, and to take a better course. Let them rightly consider, that they have hither to depended upon Satan for help, and consequently have dishonoured God, and renounced lawful means sanctified by him, which should not have been done in case of the greatest worldly gain. For no man may do evil, that good may come of it.  
But they that use the help of Charmers, and consult with Wisemen, are wont to allege something in defence or excuse of their practice.  
First, that they for their part, mean no hurt, they know no evil by the man whom they seek to, they only send to him, and he does them good, how, and in what manner they regard not. Ans. 1. Indeed many be ignorant of the Enchanters courses. But in cases of loss and hindrance, men ought not only to inquire the means, but to weigh and consider the warrantableness thereof, otherwise they do not that they do of faith, and so are guilty of sin before God, Rom. 14. last vers. 2. Put the case they themselves mean no hurt, yet in this action they do hurt to themselves, by reposing trust in things, which upon better consideration they shall find to be dishonourable, and therefore hateful to God.  
Secondly, they allege; we go to the Physician for counsel, we take his Recipe, but we know not what it meaneth; yet we use it, and find benefit; if this be lawful, why may we not as well take benefit by the Wiseman, whose courses we be ignorant of? Ans. 1. Physic used in time and place, is a worthy ordinance of God, and therefore being rightly used, God gives his blessing to it. But for enchantment it was never sanctified by God, and therefore cannot be used in any assurance of his blessing. 2. The Physician's receipt being a composition and mixture of natural things, though a man knows it not, yet he takes it into his stomach, or applies it to his body, and sensibly perceives the virtue and efficacy thereof in the working: whereas the Charmers course consisteth of words, which neither are known in themselves, nor are manifest in their use to sense or understanding. And hereby it is plain, there is not the same reason of Physic and charms: the one having a sensible operation by virtue given it of God; the other insensible, and wrought above ordinary means by the work of Satan.  
Thirdly, they allege, God is merciful, and he hath provided a salve for every sore, they have used other means, but they have not succeeded, and what should they do more, may they not in extremity repair to the enchanter, and see what he can do for them, rather than their goods and cattle should be lost and spoiled? Ans. 1. It were better for you to bide by the loss, yea to live and die in any sickness, then to tempt God by seeking help at charmers hands: for their help is dangerous, and cometh from the devil, whereupon if ye rest yourselves, ye join league with him, and so hazard eternally the safety both of bodies and souls. 2. Use good means allowed of God, and when they have been used often without success, proceed not to other courses, but refer yourselves to God, and say with job, The Lord hath given, and the Lord hath taken away: blassed be the name of the Lord, job 1. 21. And thus much of Enchanting, the first part of Operative Witchcraft.   

Sect. II.  
The second part is juggling. juggling, 
juggling  is the deluding of the eye with some strange sleight done above the or linar●e course of nature. In this description there are two points necessarily required in the point of juggling, Delusion of the eye, and extraordinary Sleight.  
Delusion is then performed, when a man is made to think he sees that, which indeed he sees not. And this is done by the operation of the devil diversly, but especially three ways. First, by corrupting the humour of the eye, which is the next instrument of sight. Secondly, by altering the air, which is the mean by which the object or species is carried to the eye. Thirdly, by altering and changing the object, that is, the thing seen, or whereon a man looketh.  
This deluding of the sense, is noted by Paul, Gal. 3. 1. O foolish Gal●tians, who hath 
* 〈◊〉.  bewitched you? where the spirit of God ●eth a word borrowed from this kind of sorcerers, which in full meaning signifieth thus much: who hath deluded your eyes, and caused you to think you see that, which you see not. As if he should have said, Look as the juggler, by his devilish art, deludeth the outward eye, and maketh men think they see that, which indeed they do not: Even so the false Apostles, by their erroneous doctrine, have deluded the eyes of your minds, and have caused you, Galatians, to judge that to be the word of God, which is not, and that to be truth, which is error and falsehood. Paul gives us to understand by the very phrase used, that there is such a kind of juggling, as is able to deceive the eye: For otherwise his comparison would not hold.  
The second thing required in juggling, is a Sleight done above the order and course of nature. This is the point which maketh those conveyances to be Witchcraft. For if they were within the compass of nature, they could not be rightly termed and reputed Sorceries; considering that diverse men, by reason of the agility of their bodies, & sleight of their hands, are able to work divers feats, which seem strange to the beholders, and yet not meddle with Witchcraft. Again, some by the lawful art of the Optics, may show strange & admirable things, by means of light and darknesso, and yet may be free from impution of Magical worke●; because they keep themselves wholly within the power and practise of nature. But sleights done 〈◊〉 over and above delusion, must pass the ordinary bounds and precincts of nature, and so are made points of Witchcraft. One memorable example, for the clearer manifestation of this point, we have in the Scripture, by name in the 7, 8, and 9, Chapters of Exodus, where Moses and Aaron wrought wonders before Pharaoh, turning the rod into a serpent, and water into blood, with many other such like. Now jannes' and jambres (for so Paul calleth them, 2. Tim▪ 3. 8.) the Magicians of Egypt, did work the same miracles which Moses and Aaron had done: But here was the difference● Moses made true creatures, and wrought true miracles, whereas they did all in appearance and outward show. For theirs were not true real actions, but only Magical illusions, wrought by the sleight & subtlety of the devil, in the practice of lugling.  
And because some think, that the serpents and frogs caused by the Magicians, were true creatures, and all their other works as really and truly done, as those which Moses and Aaron did, I will here stand a little to show and prove the contrary, that they were only in show and appearance, and not in deed and truth.  
First then, if the frogs and serpents caused by jannes' and jambres were true creatures indeed, and their other sleights true and real works; then they were made and caused either by the devil, or by God himself: (for no man of himself can make a rod to become a true serpent.) But this was done neither by the devil, nor by God, as shall appea●e in the sequel●.  
They were not done by the Devil; because the devil cannot make a true creature, either serpent or frog.  
How doth that appear? Ans. To make a true creature of any sort, by producing the same out of the causes, is a work serving to continue the creation, and is indeed a kind of creation. Now the devil as he cannot create a thing at the first, so he is not able to continue the same by a new creation: that being a property belonging to God only. For better conceiving hereof, we must know, that God crea●eth two ways: either primarily in the beginning, when he made all things of nothing, Gen. 1. 1. or secondarily, in the government 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 ministering and in forming the matter immediately by himself, without the aid of ordinary means and instruments appointed after the creation. The former is creation properly called; the latter a continuance thereof. Both these God hath reserved to himself, as incommunicable to any creature. As for the succession and propagation of creatures in their kinds, as of men, beasts, birds, fishes, etc. it is only a continuation of the creatures in their kinds, and is wrought by ordinary means of generation; but is no continuance of the work of creation. And the devil by his power may make counterfeits of the true creatures of God, but neither by creating them, nor by continuing their creation; these two being works peculiar and proper to the Deity alone.  
Again, if the devil could turn a rod into a true serpent, and water into blood indeed, than his power should be equal to the power of the son of God himself. For the first miracle that he wrought, was the turning of water into wine, loh. 2. And that was no greater a work, than the turning of water into blood, or a rod into a serpent. But this were most horrible blasphemic, to match the devil 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 work no true miracles; neither doth the text import, that the Magicians did that which they did by miracle, but by Enchantment and Sorcery, Exod. 7. 11. 22. & 8. 7.  
In the second place, I affirm that God did not create these creatures, or cause the works of the Magicians: to be effected. And this is proved by the words of Paul, 2. Tim. 3. 8. who saith, that jannes' and jambres (which did these works) withstood Moses and Aaron, whom God had sent, and by whom he wrought. If then God had wrought with the Magicians also, he should have been against himself, yea, he should have wrought both ways, for himself, and against himself, and consequently should have impeached his own glory, for the manifestation whereof he wrought miracles by Moses and Aaron; which we may not once think 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 himself, because he would not; it must needs remain, that they, & all other the Magician's works, were mere illusions, & not otherwise.  
Yet for the further clearing of the matter in hand: the text itself yieldeth sundry reasons, to prove that these acts of the Sorcerers, were but appearances, and not things really produced.  
First, they that can not do a lesser thing, can not possibly do a greater. Now Moses shows that the Egyptian Enchanters could not do a lesser thing than the turning of rods into true serpents, or waters into blood. For they could not by all their power & skill, preserve themselves from the plagues of Egypt, as the botch & other judgements, Exod. 9 11. which was a more easy thing, then to make or change a creature. Nay, they were not able to bring forth louse by their enchantment, which seemed to be the least miracle, but acknowledged that to be the ●inger of God, Ex. 8. 18, 19  
Secondly, the text saith, that Aaron's serpent devoured 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 quantity, at least in show. And it was never seen, that one creature should receive into itself an other creature of equal bigness, with preservation of itself. Neither hath it been observed ordinarily, that one creature should devour another of the same kind. It was therefore a work of God's secret power in the true serpent, whereby he would show that the other were not true and real, but formal & imaginary.  
Thirdly, if the Magicians had been able to have made true frogs and serpents, then by the same power they might have removed those which Moses brought: for the like ability is required in both: yet this they could not do, but were fain to entreat Moses, to pray for their remooveall. So saith the text, Then pharaoh called for Moses and Aaron, and said, Pray, etc. Exod. 8. 8.  
Lastly, the frogs which Moses caused, when they were removed, being gathered on ●eapes, caused great corruption, and the whole land stank of them, Exod. 8. 14. Again, the water turned into blood, made the fish in the river to die, and the water to stinko, so that the Egyptians could not drink of the water of the river, Exod. 7. 21. But we read of no such effect of the frogs and waters of the Enchanters, which doubtless would have followed as well as the other, if both had been true and real creatures. It remains therefore, that these were but mere appearances and juggling tricks, and the Sorcerers themselves jugglers, yea all their works but sleights, caused by the power and subtlety of Satan, and no true works, as hath been said. Thus I have declared the whole nature, grounds, and kinds of this damnable Art.    

CHAP. V.  
What Witches be, and of how many sorts.  
Having in the former part of this Treatise opened the nature of Witchcraft, and thereby made way for the better understanding of this judicial Law of Moses, I come now to show who is the practiser hereof, whom 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 use the aid and assistance of the Devil, in the working of wonders.  
First, I call the Witch [a Magician] to show what kind of person this is: to wit, such a one as doth profess and practise Witchcraft. For a Magician is a professor and practiser of this art, as may appear, Act. 8. 9 where Simon a Witch of Samaria is called Magus, or Simon the Magician.  
Again, in this general term, I comprehend both sexes or kinds of persons, men and women, excluding neither from being Witches. A point the rather to be remembered, because Moses in this place setting down a judicial ●awe against Witches, useth a word of the feminine gender [●●ecasbephah] which in English properly signifieth, a woman Wicth: whereupon some might gather, that women only were Witches. Howbeit Moses in this word exempteth not the male, but only useth a notion referring to the female, for good causes; principally for these two.  
First, to give us to understand, that the woman being the weaker sex, is sooner entangled by the devils illusions with this damnable art, than the man. And in all ages it is found true by experience, that the devil hath more easily and oftener prevailed with women, then with men. Hence it was, that the Hebrues of ancient times, used it for a proverb, The more women, the more witches: His first temptation in the beginning, was with Eve a woman, and since he pursueth his practice accordingly, as making most for his advantage. For where he findeth easiest entrance, and best entertainment, thither will he oftenest resert.  
Secondly, to take away all exception of punishment from any party that shall practise this trade, and to show that weakness cannot exempt the Witch from death. For in all reason, if any might allege infirmity, and plead for favour, it were the woman, who is weaker than the man. But the Lord saith, if any person of either sex among his people, be found to have entered covenant with Satan, and become a practiser of Sorcery, though it be a woman and the weaker vessel, she shall not escape, she shall not be suffered to live, she must die the death. And though weakness in other cases, may lessen both the crime and the punishment, yet in this it shall take no place.  
The second point in the description, is consenting to use the help of the devil, either by open or secret league, wittingly and willingly: wherein standeth the very thing, that maketh a Witch to be a Witch: The yielding of consent upon covenaut. By which clause, two sorts of people are expressly excluded from being Witches. First, such as be tainted with frenzy or madness, or are through weakness of the brain deluded by the devil. For these, though they may be said after a sort to have society with Satan, or rather he with them, yet they cannot give their consent to use his aid truly, but only in imagination; with the true Witch it is far otherwise. Secondly, all such superstitious persons, men or women, as use Charms and Enchantment for the effecting of any thing upon a superstitious and erroneous persuasion, that the Charms have virtue in them to do such things, not knowing that it is the action of the devil by those means; but thinking that God hath put virtue into them, as he hath done into herbs for Physic. Of such persons we ague (no doubt) abundance in this our Land, who though they deal wickedly and sin grievously in using Charms, yet because they intent not to join league with the devil, either secretly, or formally, they are not to be counted Witches. Nevertheless, they are to be advertised in the mean time, that their estate is fearful. For their present ungodly practices have prepared them already to this cursed trade, and may bring them in time to be the rankest Witches that can be. Wherefore I advise all ignorant persons, that know not God nor the Scriptures, to take heed and beware of this dangerous evil, the use of Charms. For if they be once convinced in their consciences, and know that God hath given no power to such means, and yet shall use them, assuredly they do in effect consent to the devil to be helped by him, and thereupon are joined in confederacy with him in the confidence of their own hearts, and so are become Witches.  
The third and last thing in the description, is the end of Witchcraft; The w●rking of wonders. Wonders are wrought three ways (as hath been showed,) either by Divination, or by Enchantment, or by lugling: and to one of these three heads, 〈◊〉 ●eates and practices of Witchcraft 〈◊〉 to be referred.  
Now if any man doubt, whether there b●such Witches indeed as have been described, let him remember, that beside experience in all ages and countries, we have also sundry examples of them even in the Scriptures.  
In the old Testament we read of Balaam, Numb. 23. who though he be called a Prophet, because he was so reputed of men, yet indeed he was a notorious Witch, both by profession and practice, and would have showed his cunning in that kind upon the Israelits, if God had not sundered him against his will. Of the same kind were the Enchanters of Egypt Exod. 7. the Witches of Persia, Dan. 2. and the Pythonisse of Endor, known for a renowned Sorcerer over all Israel, and therefore Saul's servants being asked, could presently tell of her, as we read, 1. Sam. 28.  
In the new Testament, mention is made of Simon, whose name declared his profession● his name was Magus, and the text saith, that he used Witchcraft, and bewitched the people of 〈◊〉, calling himself a great man, Act. 8. 9 Whence it was that after his death, 
just. Mart. Apolog. ad Anton. Pium.  there was a statue set up in Rome in honour of him in the days of Claudius Cesar, with this inscription; Simoni Deo sancto. And it is not unlike, but Bar-jesus the false prophet at Paphus, was a man addicted to the practices of Witchcraft, and for that cause was called by a kind of excellency, Elymas the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Magician, Act. 13. 6. 8. that is, the great or famous Sorcerer. Lastly, the Pythonisse at Philippi, that got her master much advantage by divining, Act. 16. 16. And all these used the help of the devil, for the working of wonders.  
Of Witches there be two sorts: The bad Witch, and the good Witch: for so they are commonly called.  
The bad Witch, is he or she that hath consented in league with the Devil, to use his help, for the doing of hurt only, as to strike and annoy the bodies of men, women, children, and cattle with diseases, and with death itself: so likewise to raise tempests, by sea and by land, etc. This is commonly called the binding-Witch.  
The good Witch, is he or she that by consent in a league with the devil, doth use his help, for the doing of good only. This cannot hurt, torment, curse, or kill, but only heal and cure the hurts inflicted upon men or cattle, by bad Witches. For as they can do no good, but only hurt; so this can do no hurt, but good only. And this is that order which the Devil hath set in his kingdom, appointing to several persons their several offices and charges. And the good Witch is commonly termed the unbinding Witch.  
Now howsoever both these be evil, yet of the two, the more horrible & detestable Monster is the good Witch: for look in what place soever there be any bad Witches that hurt only, there also the Devil hath his good ones, who are better known then the bad, being commonly called Wisemen, or Wisewomen. This will appear by experience in most places in these countries. For let a man's child, friend, or cattle be taken with some sore sickness, or strangely tormented with some rare and unknown disease, the first thing he doth, is to bethink himself and inquire after some Wiseman or wise-woman, & thither he sends and goes for help. When he comes, he first tells him the state of the sick man: the Witch then being certified of the disease, prescribeth either Charms of words to be used over him, or other such counterfeit means, wherein there is no virtue; being nothing else but the devils Sacraments, to cause him to do the cure, if it come by Witchcraft. Well, the means are received, applied, and used, the sick party accordingly recovereth, and the conclusion of all is, the usual acclamation; Oh happy is the day, that ever I met with such a man or woman to help me!  
Here observe, that both have a stroke in this action: the bad Witch hurt him, the good healeth him; but the truth is, the latter hath done him a thousand fold more harm than the former. For the one did only hurt the body, but the devil by means of the other, though he have left the body in good plight, yet he hath laid fast hold on the soul, and by curing the body, hath killed that. And the party thus cured, cannot say with David: The Lord is my helper; but the Devil is my helper; for by him he is cured. Of both these kinds of witches the present Law of Moses must be understood.  
This point well considered, yieldeth matter both of instruction and practice.  
Of instruction, in that it shows the cunning and crafty dealing of Satan, who afflicteth and tormenteth the body for the gain of the soul. And for that purpose hath so ordered his instruments, that the bad Witch gives the occasion, by annoying the body or goods; and the good immediately accomplisheth his desire, by entangling the soul in the bands of error, ignorance, and false faith. Again, this showeth the blindness of natural corruption, specially in ignorant and superstitious people. It is their nature to abhorred hurtful people, such as bad Witches be, and to count them execrable; but those that do, them good, they honour and reverence as wise men and woman, yea seek and 〈◊〉 unto them in times of extremity, though of all persons in the world they be most odious: and Satan in them 〈◊〉 the greatest friend, when he is most like himself, and intendeth greatest mischief. Let all ignorant persons be advised hereof in time, to take heed to themselves, and learn to know, God and his word, that by light from thence they may better discern of the subtle practices of Satan and his instruments.  
For matter of practice; Hence we learn our duty, to abhor the wizard, as the most pernicious enemy of our salvation, the most effectual instrument of destroying our souls, and of building up the devils kingdom; yea, as the greatest enemy to God's name, worship, and glory, that is in the world, next to Satan himself. Of this sort was Simon Magus, who by doing strange cures and works, made the people of Samaria to take him for some great man, who wrought by the mighty power of God, whereas he did all by the devil. He therefore being a good Witch, did more hurt in seducing the people of God, than Balaam a bad one could with all his curses. And we must remember that the Lord hath set a law upon the witch's head, he must not live, and if death be due to any, than a thousand deaths of right belong to the good Witch.  
But the patrons of Witches endeavour to delude the true interpretation of that law. For by a Witch (say they) we must understand a poisoner, and they allege for that purpose the 70. Interpreters, who translate the original word [Mecashephah] by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a poisoner.  
I answer: First; the word used by the 70. Interpreters signifieth indeed so much, yet not that only, but also a Witch in general, as may appear in sundry places of Scripture. The Apostle, reckoning up Witchcraft among the works of the flesh, 
Gal. 5. 10.  useth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not for poisoning, but for all Magical arts, as Hierome testifieth upon the place. And that it must necessarily be so translated, it is evident, because in the next verse murder is termed another work of the flesh, under which, poisoning and all other kinds of killing are comprehended. And the same word is used in the like sense, Reu. 21. 8. and 22. 15.  
Again, the word [Mecashephah] which Moses useth, is ascribed to the Enchanters of Egypt, in the 7. 8. and 9 chapters of Exodus; and to the wisemen of Babel, Dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the seventy: and both sorts of them were witches and sorcerers. The kings of Egypt and Babylon used these [Mecashephim] for sundry purposes, and made them of their counsel; and if they had been according to this allegation, poisoners, it is not like they would have so fitted the humours of those two Princes, Pharaoh and Nebuchadne●sar, much less that they would have so ordinarily required their presence and assistance, in the business there mentioned.  
Thirdly, there is a peremptory Law against the wilful murderer, Num. 35. 31. that he should be put to death, and that no recompense should be taken for his life. In which place all poisoners are condemned, because they are wilful murderers. Now if here in Exodus, by [Mecashephah] we should understand a poisoner, than there should be one and the same law twice propounded for the same thing, which is not like: and therefore the word used by Moses in this text, signifieth not a poisoner properly, but a Witch.   

CHAP. VI  
Of the punishment of Witches.  
HItherto I have treated of the nature of witchcraft, both in general, & particular, and have also showed what witches are, both good and bad. And now I proceed to the second point considered in this Text, the Punishment of a Witch, and that is Death.  
In the judicial laws of Moses (whereof this is one) the Lord appointed sundry penalties, which in quality and degree differed one from another, so as according to the nature of the offence, was the proportion and measure of the punishment ordained. And of all sins, as those were the most heinous in account, which tended directly to the dishonour of God, so to them was assigned death, the greatest and highest degree of punishment. He that despised the Law of Moses, died without mercy under two or three witnesses, Hebr. 10. 28. the punishment of the thief, was restitution fourfold, Exod. 22. 1. but the murderer must be put to death, Numb. 35. 31. the Idolater and Seducer were commanded to be slain, Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned, Leuit. 29. 19 And the Witch is numbered amongst these grievous of fend●rs: therefore his punishment is as great as any other. For the text saith, he might not be suffered to live, Exod. 22. 18.  
But why should the Witch be so sharply censured? And what should move the Lord to allot so high a degree of punishment to that sort of offenders? Ans. The cause was not the hurt, which they brought upon men in body, goods, or outward estate. For there be sundry that never did harm, but good only. We read not of any great hurt that was done by the Enchanters of Egypt, or by the Pythonisse of Endor, or by Simon Magus in Samaria. And those divining Witches, which have taken upon them to foretell things to come, hurt not any, but themselves, yet they must die the death. This therefore is not the cause. But what if these do hurt, or kill, must they not then die? yes verily, but by another law, the law of Murder, and not by the law of Witchcraft. For in this case, he dieth as a murderer, and not as Witch, and so he should die, though he were no Witch.  
The cause then of this sharp punishment, is the very making of a league with the devil, either secret or open, whereby they covenant to use his help for the working of wonders. For by virtue of this alone it cometh to pass, that Witches can do strange things, in Divining, Enchanting, and juggling. Now let it be observed, of what horrible impiety they stand guilty before God, who join in confederacy with Satan. Hereby they renounce the Lord that made them, they make no more account of his favour and protection, they do quite cut themselves off from the covenant made with him in Baptism, from the communion of the Saints, from the true worship and service of God. And on the contrary they give themselves unto Satan, as their god, whom they continually fear and serve. Thus are they become the most detestable enemies to God, and his people, that can be. For this cause Samuel told Saul, that rebellion was as the sin of Witchcraft: that is, a most heinous & detestable sin in the sight of God. The traitor, that doth no hurt to his neighbour, but is willing and ready to do him the best services that can be desired, is notwithstanding by the law of Nations, no be●ter than a dead man, because he betrays his Sovereign, and consequently cannot be a friend unto the Commonwealth. In like manner, though the Witch were in many respects profitable, and did no hurt, but procured much good; yet because he hath renounced God his king and governor, and hath bound himself by other laws to the service of the enemy of God, and his Church, death is his portion justly assigned him by God; he may not live.   

CHAP. VII.  
The application of the doctrine of Witchcraft to our times.  
THus having delivered the true sense and interpretation of this judicial Law, both concerning the sin of Witchcraft, & the persons by whom this sin is practised; it remaineth now that I should make some use thereof, by way of application to the Witches of our times.  
In doing whereof, four particular Questions of moment, are to be handled.  

I. Whether the Witches of our times, be the same with those, that are here condemned by the law of Moses? for some there be, and those men of learning, and members of God's Church, that hold they are not.  
II. If they be the same (as it shall appear they are) than how we may in these days be able to discern, and discover a Witch?  
III. What remedy may be used against the hurt of Witchcraft?  
IV. Whether our Witches are to be punished with death, and that by virtue of this Law of Moses?   

Sect. I.  
I. Question. Whether the Witches of our times, be the same with those that are here condemned by Moses Law?  
Ans. If we do well consider the quality, and condition of the Witches of our days, we shall easily see that they be the same. For experience showeth, that whether they be men or women, but especially aged women, they be such persons, as do renounce God, and their Baptism, and make a league with the devil, either secretly or openly; in which the devil bindeth himself to teach them certain rites and ceremonies, whereby they may be able to work wonders, as to stir up tempests, to reveal secrets, to kill or hurt men, and cattle, or to cure and do good, according to the tenor of their covenant.  
The 
* joan. Fr. Pie. M●●and. de praenot. l 1. c. 2.  confessions of Witches recorded in the Chronicles of countries through all Europe, 
Nicol. Remigius, Daemonola●●. c. 1. c. 5.  do with common consent declare and manifest this point. So that howsoever our Witches may differ in some circumstances from those in the time of Moses, as either in the instruments, and means used, or in the manner and form, or in some particular ends of their practices; yet in the substance and foundation of Witchcraft, they agree with them. For both of them have made a covenant with the Devil one way or other, and by virtue thereof have wrought wonders above the order of nature. Agreeing therefore in the very foundation and form of Witchcraft, which is the league, and in the proper end, the working of wonders: they must needs be in substance and effect the same with the Witches mentioned by Moses. And yet this point is denied by some, and the Witches of these days have their patrons, who use reasons to prove, that now we have none such as we speak of. Their reasons are specially three.  
First, they labour to take away the form of Witchcraft, affirming, that there can be no confederacy made between the Witch and the Devil, and that for four causes.  
I. In every league and contract the parties must be mur●ally bound each to other: now between man or woman, and the devil, there can be no bond made, and though there could, yet man is bound in conscience to God, to renounce the bond of obedience to Satan, and to break the covenant. Ans. There be two sorts of leagues; lawful, and unlawful: in all lawful leagues it is true, that there must be a mutual bond of both parties, each to other, which may not be dissolved; but in unlawful compacts it is otherwise. And no man can say that this league between a Witch and the Devil is lawful, but wicked, and damnable, yet being once made, howsoever unlawfully, it is a league and compact. This therefore proveth not, that there can be no covenant at all, but that there can be no lawful covenant betwixt them, which no man will deny.  
II. Satan and the Witch are of divers natures: he is spiritual, they are corporal substances: therefore there can be no league made between them. Ans. The reason is not good. For even God himself, who is of nature most simple and spiritual, made a covenant with Adam, renewed the same unto Abraham, Isaac, and jacob: and continueth it with his Church on earth, from age to age. Hence it appeareth, that diversity of nature in the parties, can not hinder the making of a covenant. And therefore if man may make covenant with God himself, who is most spiritual; then may he likewise come in league with the devil, whose substance is not so pure and sp●rituall. Again, we must remember, that in making of a covenant, it is sufficient, that the party's consent and agree in will & understanding, though other circumstances and rites, which are but signs of confirmation, be wanting. Be it then, that Satan hath not a bodily substance, as man hath, yet considering that man is endued with understanding, to coceive of things, as the devil doth, and hath also will to yield consent, and approbation thereunto, though in a corrupt and wicked manner, there may pass a confederacy, and a covenant may be made, and stand in force between them.  
III. Whatsoever the devil doth in this compact, he doth it in fraud and deceit, never meaning in his promises, as man doth, and when both parties mean not one & the same thing, how can they grow to agreement in any kind? Ans. Suppose this be true, yet it only proveth, that the covenant made between them, was deceitful and unlawful. But what of that? still it remaineth a bargain howsoever: for it faileth only in the circumstance, the substance, which is the consent of the parties, was not wanting.  
IV. Witches of our times (say they) are aged persons, of weak brains, and troubled with abundance of melancholy, and the devil taketh advantage of the humour, and so deludes them, persuading that they have made a league with him, when they have not, and consequently moving them to imagine, that they do, and may do strange things, which indeed are done by himself, and not by them.  
Ans. This reason is a mere melancholic conceit, without ground. And the contrary is a manifest truth, that they are not so, as is affirmed, parties deceived by reason of their humours. For first, our Witches are as wise and politic, yea as crafty and cunning in all other matters, as other men be; whereas brainsick persons troubled with melancholy, if their understanding be distempered in one action, it will be faulty likewise in others, more or less. Again, our Witches know that they sin in their practices of Witchcraft, and therefore they use subtle means to cover them, and he that would convict them, must have great dexterity to go beyond them. Now if they were persons deluded, through corruption of any humours; look what humour caused them to do a thing, the same would urge them to disclose it. Thirdly, they are also of the same stamp, they take the same courses in all their practices, their consent in word and action is universal. Men of learning have observed, that all Witches through Europe, are of like carriage and behaviour in their examinations, and convictions: they use the same answers, refuges, defences, protestations. In a word, look what be the practices and courses of the Witches in England, in any of these particulars, the same be the practices of the Witches in Spain, France, Italy, Germany, etc. Wherefore the case is clear, they are not deluded by Satan, through the force of humour▪ ●s is avouched: for such persons, according as they are diversly ●ake●, would show themselves diversly affected, and vary in their speeches, actions, and conceits, both public and private. Fourthly, our Witches are wont to communicate their skill to others by tradition, to teach and instruct their children and posterity, and to initiate them in the grounds and practices of their own ●rade, while they live, as may appear by the confessions recorded in the Courts of all countries. But if they were persons troubled with melancholy, their conceits would die with them. For conceits, and imaginary ●ancies, which rise of any humour, cannot be conveyed from party to party, no more than the humour itself. Lastly, if this slight might serve to defend Witches under pretence of delusion through corrupted humours, than here were a cover for all manner of sins. For example: a felon is apprehended for robbery or murder, and is brought before the judge: Upon examination he confesseth the fact, being convicted the law proceeds to condemnation. The same man's friends come in, and allege before the judge in this manner: This man hath a crazy brain, and is troubled with melancholy, and though he hath confessed the fact, yet the truth is, it was not he, but the devil, who himself committed the murder, and made him think he did it, when he did it not, & hereupon he hath confessed. Would any man think, that this were a reasonable allegation, and a sufficient mean to move the judge to acquit him? Assuredly if it were, upon the same ground might any sin be laid upon the devils back, and all good laws and judicial proceedings be made void.  
Therefore howsoever the patrons of Witches be learned men, yet they are greatly deceived in fathering the practices of Sorcery upon a melancholic humour.  
But for the further ratifying of their assertion, they proceed, and use this argument: They which confess of themselves things false, and impossible, must needs be parties deluded, but our Witches do this, when they be examined or consulted with, as that they can raise tempests, that they are carried through the air in a moment, from place to place, that they pass through keyholes, and cliffs of doors, that they be sometimes turned into cats, hares, and other creatures; lastly, that they are brought into far countries, to meet with Herodias, Diana, and the Devil, and such like; all which are mere fables, and things impossible.  
Ans. We must make a difference of Witches in regard of time. There is a time, when they first begin to make a league with Satan, and a time also after the league is made and confirmed.  
When they first begin to grow in confederacy with the devil, they are sober, and their understanding sound, they make their match waking, and as they think wisely enough, knowing both what they promise the devil, and upon what conditions, and therefore all this while it is no delusion. But after they be once in the league, and have been entangled in compact with the devil (considerately as they think, for their own good and advantage) the case may be otherwise. For than reason and understanding may be depraved, memory weakened, and all the powers of their soul blemished. Thus becoming his vassals, they are deluded, and so intoxicated by him, that they will run into thousands of fantastical imaginations, holding themselves to be transformed into the shapes of other creatures, to be transported in the air into other countries, yea to do many strange things, which in truth they do not.  
I come now to their second reason. The Witches of our age (say they) were not known in the days of Moses, nor of Christ, therefore that law concerneth them not.  
To this I answer two ways:  
First, that their argument is nought: for by the same reason the Papists might avouch the lawfulness of the images of Saints, as of Peter, Paul, and others, yea of Christ himself, because they were not known in the days of Moses, and therefore could not be condemned in the second Commandment. Whereas contrarily, the spirit of God, hath so framed and penned the laws Moral, and judicial, which concern man, as that they fetch within their compass all sins of all ages, and condemn them. And therefore whatsoever is against the Law of God written by Moses, though it were not known, nor heard of, either when the Law was made, or afterward, is yet condemned by the same Law.  
Again, I answer, that our Witches are the same that were in Moses time: and therefore by their own reason must needs be condemned by this judicial law. For by the records of ancient writers it is proved, that about a 1200. years before Christ's birth, shortly after the Trojan war, which was 100 year and upward before the building of the Temple by Solomon, there were the same Witches that are now, as the Circe's, and Syrenes, and such like, mentioned in the 
* Homer 〈◊〉. lib 10. & 12.  narration of that war, as is manifest to them that know the story.  
Again, 500 years before Christ when the Romans made their 
* Sub tit. de intur. al●●sque; delict c. 9 Sense lib Nat 〈◊〉. est 4. 〈…〉. etc.  twelve Tables, which comprised all the laws whereby that famons Commonwealth was governed, they made one expressly against Witches, even the same with these of our time, for practising the same things, as blasting of corn, hurting of cattle, mere, women, and children, etc. And for the time of Christ, though there be no particular mention made of any such Witches; yet thence it followeth not, that there were none: for all things that then happened, were not recorded: and I would fain know of the chief patrons of them, whether those parties possessed with the devil, and troubled with strange diseases, whom Christ healed, and out of whom he cast devils, were not bewitched with some such people, as our Witches are? if they say no, let them if they can prove the contrary.  
The third & last reason is this: Christ at his coming abolished all sin, and therefore miracles & witchcraft then ceased also. The Apostle saith, that he spoilt principalities and powers, and triumphed over them upon the cross, Coloss. 2. 15.  
Ans. This argument is frivolous, serving as well to justify the traitor, the thief, and the murderer, as the witch. For whereas it is alleged, that Christ abolished all sin; we must understand how: not simply, so as sin should be no more, but only in part, in this life, reserving the final destruction thereof to the last judgement. Again, sin is not abolished, no not in part unto all, but only to the members of Christ. Whereupon the Apostle sa●h, There is no condemnation to them that are in Christ, Rom. 8. 1. because no sin is imputed unto them. But unto Witches, and all the enemies of Christ, sin is imputed, and not abolished.  
To conclude, howsoever much is said in their defence, yet the first part is clear affirmatively, that the Witches of our time are the same with the Witches that were in Moses time, in truth and substance. And so much for the first Question.   

Sect. II.  
II. Quest. How we may be able in these our days to discern and discover a Witch?  
Ans. The discovery of a Witch is a matter judicial, as is also the discovery of a thief and a murderer, and belongeth not to every man, but is to be done judicially by the Magistrate according to the form and order of Law; who therefore is set apart for such ends, and hath authority both to discover, and to punish the enemies of God and his Church. Now for the Magistrates direction in this business, we are to know, that in the discovery of a Witch, two things are required, Examination, and Conviction.  
§ 1. Examination is an action of the Magistrate, making special inquiry of the crime of Witchcraft. This action must have the beginning from occasions, and presumptions. For the Magistrate though he be a public person, and stand in the room of God, for the execution of justice, yet he may not take upon him to examine whom, and how himself willeth, of any crime; neither ought he to proceed upon sleight causes, as to show his authority over others, or upon sinister respects, as to renenge his malice, or to bring parties into danger or suspicion; but he must proceed upon special presumptions.  
Those I call presumptions, which do at least probably, and coniectutally note one to be a Witch; and these are certain signs, whereby the party may be discovered: I will touch some few of them.  
The first in order is this: If any person, man, or woman, be notoriously defamed for such a party. Notorious desamation, is a common report of the greater sort of people, with whom the party suspected dwelleth, that he or she is a Witch. This yieldeth a strong suspicion. Yet the Magistrate must be wary in receiving such a report. For it falls our oftentimes, that the innocent may be suspected, and some of the better sort notoriously desamed. Therefore the wise and prudent judge ought carefully to look, that the report be made by men of honesty and credit: which if it be, he may then proceed to make further inquiry or the fact.  
The second is, if a fellow-witch or Magician give testimony of any person to be a Witch, either voluntarily, or at his or her examination, or at his or her death. This is not sufficient for conviction, or condemnation, but only a fit presumption to 〈◊〉- strait examination of the party to be made.  
Thirdly, if after cursing there followeth death, or at least some mischief. For Witches are wont to practise their mischievous facts by cursing and banning. This also is a sufficient matter of Examination, not of Conviction.  
Fourthly, if after enmity, quarreling, or threatening, a present mischief doth follow. For parties devilishly disposed, after corsing do use threatenings; and that also is a great presumption.  
Fiftly, if the party suspected be the son or daughter, the manseruant or maidseruant, the familiar friend, ●eere neighbour, or old companion of a known and convicted witch. This may be likewise a presumption. For witchcraft is an art that may be learned, and conveyed from man to man, and often it falleth out, that a Witch dying leaveth some of the forenamed, heirs of her witchcraft.  
Sixtly, some do add this for a presumption, If the party suspected be found to have the devils mark: for it is commonly thought, when the Devil maketh his covenant with then, he always leaveth his mark behind him, whereby he knows them for his own. Now if by some casual means, such a mark be descried on the body of the party suspected, whereof no evident reason in nature can be given, the Magistrate in this case may cause such to be examined, or take the matter into his own hand, that the truth may appear.  
Lastly, if the party examined be unconstant, or contrary to himself in his deliberate answers, it argueth a guilty mind and conscience, which stoppeth the freedom of speech and utterance, and may give just occasion to the Magistrate to make further inquiry. I say nor if he or she be timorous and fearful: for a good man may be fearful in a good cause, sometimes by nature, sometimes in regard of the presence of the judge, and the greatness of the andience. Again, some may be suddenly taken, and others naturally want the liberty of speech, which other men have. And these are the causes of fear & astonishment, which may befall the good, as well as the bad.  
Touching the manner of Examination, there be two kinds of proceeding; either by a single Question, or by some Torture. A single question is, when the Magistrate himself only maketh inquiry, what was done or not done, by bare and naked interrogations. A torture is, when besides the inquiry in words, he useth also the rack, or some other violent means to urge confession. This course hath been taken in some countries, and may no doubt lawfully and with good conscience be used, howbeit not in every case, but only upon strong and great presumptions going before, and when the party is obstinate. And thus much for Examination: now followeth Conviction.  
§ 2. Conviction, is an action of the Magistrate, after just examination, discovering the Witch. This action must proceed from just & sufficient proofs, and not from bare presumptions. For though presumptions give occasion to examine, yet they are no sufficient causes of conviction. Now in general the prooses used for conviction are of two sorts, some be less sufficient, some be more sufficient.  
The less sufficient proofs are these. First, in former ages, the party suspected of Witchcraft, was brought before the Magistrate, who caused red hot iron, and scalding water to be brought, and commanded the party to put his hand in the one, or to take up the other, or both: and if he took up the iron in his bare hand without burning, or endured the water without scalding, hereby he was cleared, and judged free, but if he did burn or scaled, he was then convicted, and condemned for a Witch. But this manner of conviction, hath long agone been condemned for wicked and diabolical, as in truth it is, considering that thereby many times, an innocent man may be condemned, and a rank Witch scape unpunished.  
Again, our own times have afforded instances of such weak and insufficient proofs. As first, Scratching of the suspected party, and present recovery thereupon. Secondly, burning of the thing bewitched, if it be not a man, as a hog, or ox, or such like creature, is imagined to be a forcible means to cause the Witch to discover herself. Thirdly, the burning of the thatch of the suspected parties house, which is thought to be able to cure the party bewitched, and to make the Witch to bewray herself.  
Besides these, in other countries they have a further proof justified by some that be learned. The party is taken, and bound hand and foot, and cast cross ways into the water: if she sink, she is counted innocent, and escapeth, if she fleet on the water, and sink not, she is taken for a Witch, convicted, and accordingly punished.  
All these proofs are so far from being sufficient, that some of them, if not all, are after a sort practices of witchcraft, having in them no power or virtue to detect a Sorcerer, either by God's ordinance in the creation, or by any special appointment since. For what virtue can the Scratching of a Witch have to cure a hurt? where do we find it in any part of the word of God, that scratching should be used? or what promise of recovery upon the use thereof.  
But how then comes it to pass, that help is often procured by these & such like means? Ans. It is the sleight and subtlety of the Devil upon scratching the Witch, to remove such hurts, as himself hath inflicted, that thereby he may invre men to the practice of wicked and superstitious means. And what I say of scratching, the same may be enlarged to all other proofs of this kind before named. God hath imprinted no such virtue in their natures to these purposes, or added the same unto them by special and extraordinary assignment. That therefore which is brought to pass by them when they are used, cometh from the Devil.  
And yet to justify the casting of a Witch into the water, it is alleged, that having made a covenant with the Devil, she hath renounced her Baptism, and hereupon there grows an Antipathy between her, and water. Ans. This allegation serves to no purpose: for all water is not the water of Baptism, but that only whi●h is used in the very act of Baptism, and not before nor after. The element out of the use of the Sacrament, is no Sacrament, but returns again to his common use.  
To go yet further, an other insufficient proof, is the testimony of some wizard. It hath been the ordinary custom of some men, when they have had any thing ill at ease, presently to go or send to some wise man, or wise woman, by whom they have been informed, that the thing is bewitched; and to win credit to their answer, some of them have offered to show the Witches face in a glass: whereof the party having taken notice, returns home, and detecteth the man of woman of witchcraft. This I grant may be a good presumption to cause straight examination: but a sufficient proof of conviction it can not be. For put the case the grand-jury at the Assizes goeth on a party suspected, and in their consultation the Devil, comes in the likeness of some known man, and tells them the person in question is indeed a Witch, and offers withal to confirm the same by oath: should the Inquest receive: his oath or accusation to condemn the man? Assuredly no: and yet that is as much as the testimony of another wizard, who only by the devils help revealeth the Witch. If this should be taken for a sufficient proof; the Devil would not leave one good man alive in the world.  
Again, all other presumptions commonly used, are insufficient, though they may minister occasion of trial: for example; If a man in open court should affirm before the judge; Such a one fell out with me, and cursed me, giving me threatening words, that I should smart for it, and some mischief should light upon my person or goods, ere it were long. Upon these curses and threats, presently such and such evils befell me, and I suffered these and these losses. The Magistrate thus informed may safely proceed to inquire into the matter, but he hath not from hence any sure ground of conviction. For it pleaseth God many times to lay his hand upon men's persons and goods, without the procurement of Witches. And yet experience shows, that ignorant people, who carry a rage against them, will make strong proofs of such presumptions, whereupon sometime. Iurers do give their Verdict against parties innocent.  
Lastly, if a man being dangerously sick, and like to die, upon suspicion will take it on his death, that such a one hath bewitched him, it is an allegation of the same nature, which may move the judge to examine the party, but it is of no moment for conviction. The reason is, because it was but the suspicion of one man, and a man's own word for himself, though in time of extremity, when it is likely he will speak nothing but the truth, is of no more force than another man's word against him.  
And these are the proofs, which men in place and time have ordinarily used, for the detecting of such ungodly persons: but the best that may be said of them, is, that they be all either false or uncertain signs, and unavaileable for the condemnation of any man whatsoever.  
Now follow the true proofs, and sufficient means of conviction, all which may be reduced to two heads.  
The first, is the free and voluntary confession of the crime, made by the party suspected and accused after examination. This hath been thought generally of all men both Divines, and Lawyers, a proof sufficient. For what needs more witness, or further inquiry, when a man from the touch of his own conscience acknowledgeth the fault.  
And yet the patrons and advocates of Witches, except against it, and object in this manner: That a man or woman may confess against themselves an untruth, being urged thereto either by fear or threatening, or by a desire, upon some grief conceived, to be out of the world; or at least, being in trouble, and persuaded it is the best course to save their lives, and obtain liberty, they may upon simplicity be induced to confess that, which they never did, even against themselves. Ans. I say not, that a bare confession is sufficient, but a confession after due examination taken upon pregnant presumptions. For if a man examined, without any ground or presumptions, should openly acknowledge the crime, his act may be justly suspected, as grounded upon by-respects; but when proceeding is made against him at the first, upon good probabilities, and hereupon he be drawn to a free confession, that which he hath manifested thereby, cannot but be a truth. Other points of exception urged by them, are of small moment, and may easily be answered out of the grounds before delivered, and therefore I omit them.  
Now if the party held in suspicion, be examined, and will not confesso, but obstinately persist in denial, as commonly it falleth out; then there is another course to be taken by a second sufficient means of conviction: which is the testimony of two witnesses, of good and honest report, avouching before the Magistrate upon their own knowledge, these two things: Either that the party accused, hath made a league with the devil; or hath done some known practices of Witchcraft. And all arguments that do necessarily prove either of these, being brought by two sufficient witnesses, are of force fully to convince the party suspected. For example.  
First, if they can prove that the party suspected, hath invocated and called upon the devil, or desired his help. For this is a branch of that worship, which Satan bindeth his instruments to give unto him. And it is a pregnant proof of a league formerly made between them.  
Secondly, if they can give evidence, that the party hath entertained a familiar spirit, and had conference with it, in form or likeness of a mouse, cat, or some other visible creature.  
Thirdly, if they affirm upon oath, that the suspected person hath done any action or work, which necessarily inferreth a covenant made; as that he hath showed the face of a man suspected, being absent, in a glass; or used Enchantment, or such like feats. In a word, if they both can avouch upon their own proper knowledge, that such a man or woman suspected, have put in practise any other actions of Witchcraft, as to have divined of things afore they came to pass, and that peremptorily; to have raised tempests, to have caused the form of a dead man to appear, or the like, standing either in divination or operation, it proveth sufficiently that he or she is a Witch.  
But some may say, if these be the only strong proofs for the conviction of a Sorcerer, it will be then impossible to put any one to death, because the league with Satan is closely made, and the practices of Sorcery are also very secret, and hardly can a man be brought, which upon his own knowledge, can aver such things.  
I answer, howsoever both the ground and practise be secret, and to many unknown, yet there is a way to come to the knowledge thereof. For it is usual with Satan to promise any thing, till the league be ratified: but when it is once made, and the party entangled in society with him, than he indeauoureth nothing more, than his or her dise●uefie, and useth all means possible to diclose them. So that what end soever the Witch propoundeth to herself in the league, he intende●● nothing else, but her utter confusion. Therefore in the just judgement of God, it often filleth out, that these which are true witches indeed; shall either by confession discover themselves, or by true testimony be convinced. The causes which move the devil not only to affect, but to hasten this discover it, are two principally.  
The first is, his malice towards all men, in so high a degree, that he cannot endure they should enjoy the world, or the benefits of this life (if it were possible) so much as one hour. Though therefore by virtue of the precontract, he be cocksure of his instrument, yet his malice is not herewith satisfied, till the party be brought to light, and condemned to death? Which may be a caveat so all ill disposed persons, that they beware of yielding themselves unto him.  
The second, is his insatiable desire of the present and full possession of them, whom he hath got within the bonds of the covenant. For though he have good hope of them, yet is he not certain of their continuance, The reason is, because some united with him in confederacy, have through the great mercy of God, by careful usage of holy means, and faith in Christ▪ been reclaimed and delivered out of his bondage, and so at length freed from his covenant, so as he hath eternally left them. Hence it is, that he labours by might and main, to keep them in ignorance, and to prevent the usage of means effectual to their conversion, by laying a plot for their discovery. B●t how then comes it to pass, that all such persons are not speedily detected, but some live long, and others die without any man's privity? Ans. The reasons hereof may be divers.  
First, because some one or more of them may belong to God's election; and therefore albeit for causes-best known to himself, he may suffer them for a time to be holden in the snares of Satan, yet at length in mercy he reclaims them, and in the me●ne time suffereth not the devil to exercise the depth of his malice in discovering them to their confusion. Again, for others, the Lord may in justice and anger suffer them not to be disclosed, that living under the means, where they might be reclaimed, and wilfully contemning the same; they may live to fill up the measure of their iniquities, and thereby be made finally inexcusable, that they may receive their juster condemnation.  
Secondly, though devil suffereth some to live long undisclosed, that they may exercise the greater measure of his malice in the world; specially if they be parties maliciously bend to do hurt to men, and other creatures.  
Thirdly, some Witches do warily agree with the devil, for a certain term of years, d●ring which time he bindeth himself not to hurt them, but to be at their command. And Satan is careful, specially in case of his own advantage, to keep touch with them, that they may the more strongly clea●e unto him on their parts. But if the case so stand, that neither the party suspected confesseth, nor yet sufficient witnesses can be produced, which are able to convict him or her, either of these two ways: we have no warrant out of the word either in general, or in special, to put such a one to death. For though presumptions be never so strong▪ yet they are not proofs sufficient for conviction, but only for examination.  
I would therefore with and advise all Iurers, who give their Verdict upon life and death in courts of Assizes, to take good he●de, that as they he diligent in zeal of God's glory; and the good of his Church, in directing of Witches, by all sufficient and lawful means; so likewise they would be careful what they do, and not to condemn any party suspected, upon bare presumptions, without sound and sufficient proofs, hat they be not guilty through their own 〈◊〉 of shedding innocent blood.   

Sect. III.  
Quest. III. Whether a man may prevent the danger of Witchcraft, and if he may, than what Remedies he may lawfully and effectually use against it?  
To this Question we answer affirmatively, that a man may. And for the manifestation of this point, the Remedies of Witch craft are to be considered. In the handling whereof, I will proceed in this order. First, to set down the true, lawful, and 〈…〉 allowed and prescribed in the word. Secondly, the unlawful & superstitions means prescribed and practised in the Romish Church.  
Lawful Remedies of Witchcraft, be of two sorts; preservative, and Restorative. preservative are those, which keep a man from the hurt of Witchcraft. And these be of two sorts; either such as keep safe the persons of men, or such as preserve the places of men's abode.  
For the persons of men, there is one sovereign preservative; And that is, to be within the covenant of grace, made and confirmed in the Gospel by the blood of Christ, and that not outwardly in profession only, as all those be which are within the compass of the Church, but truly and indeed as all the elect are. And a man is then in the covenant, when God of his grace in the use of the means, gives him a true knowledge of the nature of it, and of conditions required in the same on both parts: and withal gives him a true and lively faith, to apprehend and apply to himself the promise of God in Christ, touching remission of sins, and life everlasting; yet further to show forth his faith by the fruits of true repentance, and new obedience. When a man in this manner comes to be brought within the covenant, and is in Christ, he than receives assurance of God's ●auour, and to him belong the promises depending thereupon, to wit, not only of the comfortable presence of God's spirit, but of the presence and special protection of his holy Angels, to pitch their tents about him, to keep him safe in soul and body, from the power and malicious practices of Satan, and his members. The ground of this assistance is laid down in the word, Psalm. 92. 10. He shall give his Angels charge over thee, etc. And the speech of Balaam confirmeth the same, who when he was hired of Balac to curse God's people, and had oftentimes assayed to do it, but could not, at last he broke out into this confession, There is no witchcraft against jacob, nor sorcery against Israel▪ (for so the words are to be read, according to the true meaning, and circumstances of the text.) As if he should have said, I was of thine opinion (O Balac) that Israel might be cursed, but after trial made, I found by good experience, that I could do that people of God no hurt by mine Enchantments.  
Howbeit we must here remember, that the promise of protection made unto God's children, is not absolute, but admitteth exception, as all other promises of temporal blessing do, and that in this manner: Thou shalt be partaker of this or that blessing, and this or that curse shall be removed, if it be expedient for thee: but if for special causes to t●●e thy faith, and to exercise thy patience, I make denial, thou must rest thyself 〈◊〉 in my good will and pleasure.  
By warrant of this doctrine, a question commonly moved, may be resolved: Whether the servant and child of God, may be bewitched or nor?  
Out of that which hath been said, I answer, he may; and that is plain by the word. For by God's permission, the holy body of Christ himself, was by Satan transported from place to place, Matth. 4. Righteous job was miserably afflicted in his body by the power of the devil, and his children, who no doubt were God's servants, and brought up in his fear, as their father was, were slain by the same power. Yea, Christ himself testifieth, Luk. 13. 16. That a daughter of Abraham, that is, of the faith of Abraham, had been troubled eighteen years with a spirit of infirmity, which the devil caused by bowing her body together, so as she could not lift herself up. v. 11. And therefore whereas some men are of this mind, that their faith is so strong, that all the Witches in the world, and all the devils in hell cannot hurt them; they are much deceived. This their faith is but a fond presumption, and no true faith. For no man in the earth can absolutely assure himself of safety and protection from the Deuill● and if any could, it were the child of God; but Solomon saith, that all outward things may come alike both to the good and to the bad, Eccle. 9 2.  
Howbeit in this case there is great difference between the servant of God, and an unrepentant sinner. Though the godly man be not exempted from Witchcraft, yet he is a thousand fold more free from the power thereof, than other men are. For there is only one case, and no more, wherein the Devil hath any way power to hurt him, and that is, when it pleaseth God by that kind of cross, to make trial of his faith and patience, and out of this case, he is always free from the annoyance of the vilest Witches in the world.  
If then this be the only sovereign preservative to keep a man safe and sure from the power of Witches, and of the Devil, to have part in the covenant of grace, to be made partaker of Christ, by a true faith, testified by dying unto all sin, and living unto God in newness of life: we must not content ourselves with a formal confession, as many in the visible Church do, which wanting the life of faith, do not live in Christ; but strive to go further, and to adorn our profession, by framing our lives according to the word, that we may have our portion in this excellent privilege of preservation, from the power and malice of the enemies of God, and all ungodly persons.  
preservatives of the second sort, are such as concern the places of men's abode. For Satan contenteth not himself, to have manifested his malice in afflicting men's persons, but he also enlargeth the same to the molestation of the places where they dwell, by insecting the air, and such like. The only effectual means to remedy this evil, is the Sanctification of the places of our habitation. Look as we are wont to sanctify our meat and drink, by God's word, and by prayer, and thereby procure his blessing upon his own ordinance for our refreshing: so in like manner may we sanctify the places of our abode, and thereby both procure the blessing which we want, and also avoid many curses and dangers, which otherwise would fall upon us.  
If any shall think the Consecration of houses and places in this sort, to be a mere devise of man's brain; let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a Law prescribed to the jews, for the special dedication of every man's house: If any hath built a new house (saith Moses) and hath not dedicated it, let him return again etc. D●ut. 20. 5. As who should say, he hath omitted a necessary duty. Now this dedication was nothing else, 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 lawful use of the same to his glory, and their mutual good. A duty which hath been performed by the servants 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 gave him to possess, was the building of an Altar for the worship of God, his sacrificing thereon; and calling upon the name of the Lord, Gen. 12. 8. The same did Noah before him at his first coming out of the Ark after the flood, Gen. 8. 20. and jacob after him in Bethel. And they were all moved hereunto, because they knew their comfortable abode in those places, came not by their own endeavour, but from the blessing of God. When the good king Hezekiah kept the passover in jerusalem, his principal care was, that the Priests and all the people might first be sanctified, and therefore he prayed unto God to be merciful to them that were not sanctified, 2. Chron. 30. 18. And as he behaved himself in his kingdom, so should every master of a family behave himself in his house where he dwelleth, labouring to sanctify the same, that it may be comfortable to him and his; lest for neglect thereof, he pull upon himself, and those that belong unto him, the heavy hand of God in plagues and punishments.  
The second kind of Remedies are Restorative, which serve to deliver 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 every private man may be cured and delivered. Whole Countries and Kingdoms are freed and cured specially by one means; The publishing and embracing of the Gospel. When our Saviour Christ had sent the seventy Disciples to preach in jury, at their return he gave this testimony of the effect of their ministery, That he saw Satan fall down from heaven like lightning, Luk. 10. 18. his meaning was this; As lightning is suddenly and violently sent out of the cloud, and (as it were) cast down to the earth by the crack of the thunders; even so Satan the prince of the world, that ruleth in the hearts of the disobedient, was cast down, and his kingdom ruinated by the power of the Gospel preached. In the times of ignorance the devil triumpheth freely without controlment, but the mist and darkness of his delusions cannot possibly abide the bright beams of Gods glorious will revealed by preaching. The Lord of ancient times commanded his people not to do according to those nations, among whom they dwelled in Canaan, by practising Witchcraft, or following after Sorcery, Deut. 18. 9 etc. And that they might be able to obey this commandment, Moses prescribeth unto them this Restorative, the reverent 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 us, who greatly annoyeth a great number of our people by his delusions and damnable practices of Sorcery: the only way to bring it to pass, is the maintaining of a learned ministery, the advancing of Prophets, by whose labours the Gospel may flourish. For the faithful dispensation thereof, is the Lords own arm and sceptre, whereby he beateth down the kingdom of darkness, and confoundeth the works and enterprises of the devil.  
The second sort of Restoratives, serve for the cure of particular persons: for howsoever the gift and power of casting out Devils, and curing Witchcraft be ordinarily ceased, since the Apostles times, it being a gift pecu●liar to the Primitive Church, and given to it only during the infancy of the Gospel; yet there may be means used, and that effectual, for the easing of any person that is bewitched by Satan's instruments. Those therefore that are in these days tormented in this kind, must do three things.  
First, they must enter into a serious examination of themselves, and consider the cause for which it pleaseth God to suffer Satan to exercise them with that kind of cross. And here upon diligent inquiry, they shall find that their own sins are the true and proper causes of these evils. When Saul was disobedient to the commandment of God, the Lord sent upon him an evil spirit to vex him, 1. Sam. 15. Hymeneus and Alexander for their pestilent errors were both cast out of the Church, and given up also to Satan, that they might learn not to blaspheme, 1. Tim. 1. 20. in the same manner was the incestuous person dealt withal, 1. Cor. 5. 5.  
Secondly, after this Examination, the same parties must show forth their faith, whereby they depend on the free favour and mercy of God for their deliverance. How may this be done? by hearty prayer unto God, joined with fasting that the same may be more earnest. In which prayer the main desire of the heart must be absolutely for the pardon of their sins, and then for deliverance from the hurts and torments of diabolical persons: yet not absolutely, as for the other, but with this condition, so far forth as it stands with God's glory, and their own good. For these are the bounds and limits of all temporal good things; of them the Lord makes no absolute promise, but with these conditions & qualifications.  
Thirdly, the parties bewitched must patiently bear the present annoyance, comforting themselves with this, that it is the Lords own hand, by whose special providence it comes to pass, and who turneth all things to the good of his chosen. Again, they are to remember, that he being a most wise God, and loving father in Christ, will not suffer them to be tried above that they are able to bear, but in his good time will grant a joyful issue. Now when the bewitched shall thus submit themselves unto God, in the cross, be it that he (upon some causes) defer their deliverance, yet they shall not finally be deceived of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eternally delivered, and put in present possession of everlasting case and happiness. Thus much of the true remedies against Witchcraft.  
In the next place we are a little to examine the false and superstitious Remedies, prescribed and used by them of the popish Church.  
The most learned Papists of this age do teach and avouch, that there is in God's Church an ordinary gift & power, whereby some men may cast out devils, and help annoyances that come by Witches. The Protestant is of a contrary judgement, and holdeth according to truth, that there is now no such ordinary gift left to the Church of God, since the days of the Apostles.  
Reasons of this opinion may be these.  
First, casting out of devils, and curing such annoyances, are extraordinary and miraculous works. For Christ accounteth handling of serpents without hurt, speaking with new tongues, curing of diseases by imposition of hands, (all which are things of less moment) to be miracles, Mark. 16. 18, 19 but all these lesser works, yea the ordinary power of working them is ceased: for it was only given to the Apostles in the Primitive Church, as a means to confirm the doctrine of the Gospel to unbelievers, that never heard of Christ before. So Paul saith; Strange tongues (that is, the gift of speaking strange languages, without ordinary teaching) are for asigne, not to them that believe, but to them that believe not, 1. Cor. 14. ●2. And for the same end were all extraordinary gifts then given. Seeing therefore the doctrine of the Gospel hath been already established, and the truth thereof sufficiently confirmed by miracles in the Primitive Church, the same gift must needs cease unto us. For if it should still continue, it would call into question the effect of the Apostolical preaching, and imply thus much, that the Gospel was not well established, nor sufficiently confirmed by their extraordinary ministery, and miracles accompanying the same. Again, if the gift of working miracles should remain, than the promise of God for his special and extraordinary assistance therein should yet continue: for the gift and promise go together, so long as the promise is in force, so long is the gift also: but the promise made by Christ, In my name shall they cast out devils, and speak with new tongues, Mark. 16. was in force only in the persons and ministery of the Apostles, and those that had extraordinary and immediate calling from God, and it ceased when they and their calling ceased. Therefore if Ministers now should lay their hands on the sick, they should not recover them: if they should anoint them with Oil, it should do them no good, because they have no promise.  
Howbeit the Papists stand stiffly in defending the continuance of these gifts.  
First, they say, the Church of the New Testament is nothing inferior to that of the Old. The jewish Church before the coming of Christ, was the Church of the Old Testament, and had the power and gift of casting our Devils. So saith our Saviour himself, Matth. 12. 27. If I through Beelzebub cast out Devils, then by whom do your children cast them out? In which words he ascribeth this gift unto the jews, therefore it should seem, the same remaineth still in the Church.  
Ans. That place of Scripture is diversly expounded. Some by children there mentioned, understand the Apostles, who were Iewes borne, and had received from Christ this gift & power to cast out devils. Which if it be so, it maketh not for them, because they had it extraordinarily. But I rather think, that by children, are meant the exorcizing jews, before Christ's time, who did cast out devils among them, pretending an ability to do this work in the name of God; whereas in truth, they were all flat Sorcerers, and did it by virtue of a league & compact made with the Devil. Which practice hath been of long continuance, and is at this day common and usual among the Popish sort. And that there were such Exorcists among the jews, it is evident. For such were those Vagabonds which came to Ephesus, and took upon them to cast out devils by the name of jesus, and Paul, Act. 19 13. but the man in whom the evil spirit was, (so soon as they 〈◊〉 adjuced the spirit) ran upon them, and mightily prevailed against them, v. 16. Now if they had done this great work by the power of God (as they pretended) the holy Ghost would not have called them Exorcists and Vagabonds ● neither could the evil spirit possibly have overcome them, as he did. Again, in the histories of the jews are recorded many practices of stitch as exercised this power among them. Raphael the angel telleth Tobias, that a perfume made of the heart and liver of a fish, will help a man vexed with an evil spirit, Tob. 6. 7. which counsel is fla● Magic, for there is no such virtue in the liver of a fish. And in other histories we read● that one Bliaz●r a jew, by the smell of a certain root put to the nose of a man possessed with a devil, 
joseph. 〈…〉. 1. 8. c. 2.  caused the devil to come out of his nostrils; and forsake him; which thing was done in public place before V●spasian and others. This also was effected by mere conjuration. For what virtue can there be in any root or herb in the world, a bailable to command and enforce Satan to depart from a man possessed● And yet such fea●es were played by sundry Magicians among the Iewes● Whereupon I conclude, that the meaning of our Savionr in the place alleged▪ is in effect thus much; If 〈◊〉 the power of Beelzebub, etc. that is, you have among you sundry Magicians and Exorcists, who pretend and exercise the gift of casting out devils, and you think they do it by the power of God, why then do you not carry the same opinion of me also?  
Their second reason is grounded on the promise of Christ, Mark. 16. 17. These tokens shall follow them that believe, In my Name they shall cast out D●uills, etc. whence they gather, that there shall be always some in the Church, who shall have power to cast forth Devils, if they believe.  
Answ. That promise was made by Christ unto his Church, to be fulfilled immediately after his ascension. It did not extend to all times, and persons, so long as the world endureth, but only to the times of the primitive Church, and to such as then lived. For to them only the doctrine of the Gospel was to be confirmed by signs and miracles. And this lasted about 200. years next after Christ his ascension. During which time, not only the Apostles and Ministers, but even private men, and soldiers wrought many miracles.  
The third reason is taken from experience, which (as they say) in all ages from the Apostles times to this day showeth, that there have been always some in the Church, which have had this gift of casting out devils, and curing the hurts of Witchcraft.  
Ans. This gift continued not much above the space of 200. years after Christ. From which time many heresies began to spread themselves; and then shortly after Popery that mystery of iniquity beginning to spring up, and to dilate itself in the Churches of Europe, the true gift of working miracles then ceased, and in stead thereof came in delusions, and lying wonders, by the effectual working of Satan, as it was foretold by the Apostles, 2. Thess. 2. 9 Of which sort were and are all those miracles of the Romish Church, whereby simple people have been notoriously deluded. These indeed have there continued from that time to this day. But this gift of the holy Ghost, whereof the Question is made, ceased long before.  
To proceed yet further, we are here to consider the particular Remedies, which they of the Popish Church have prescribed against the hurts that have come by Witchcraft. And they are principally five.  

I. The name jesus.  
II. The use of the Relics of Saints.  
III. The sign of the Crosse.  
IV. Hallowed creatures.  
V. Exorcisms.   
I. First, for the name jesus: Thus much we grant, that any Christian may lawfully call upon the name of jesus in prayer, for the help and deliverance of those that are possessed and bewitched, but yet with the caveat and condition before specified, If it be the will of God, and if their recovery may make for his glory, the benefit of the Church, and the good of the parties diseased.  
But the Papist by the use of this name, intendeth a further m●●ter, to wit, that the very name uttered in so many letters and syllables, is powerful to cast out Devils, and to help those that are bewitched. For when it is uttered, then (say they) the authority of Christ is present, that the work may be done. A flat untruth, and a practice full of danger. For let this be well considered, whatsoever any man doth in this case, he must do it by virtue of his calling, and have also his warrant for the doing thereof out of the word; which if he want, and yet will undertake such a work, he may justly fear the like event that befell the vagabond jews that were Exorcists, Act. 19 13. Now the Church of Christ hath no warrant in the word, to use this name of Christ for any such purpose; neither hath any ordinary Christian a special calling from God so to do. Therefore he may not do it.  
And whereas they would bear men in hand, that the said name, of all the names of Christ, and above all other things, is of most special virtue, though it be used even by a man that wanteth faith, because the Apostle saith, At the name of jesus every knee shall ●ow, both of things in heaven, in earth, and under the earth, Phil. 2. 10. and by things under the earth are meant the devil: we must know that their allegation is weak, and that they greatly abuse the place. For there the name jesus, is not only a title of Christ, but withal signifieth the power, majesty, & authority of Christ, sitting at the right hand of the father, to which all creatures in heaven, earth, and hell are made subjects; and by that power indeed (if they had it at command) they might be able to cure the hurts of Witchcraft.  
II. The second special Remedy, is the use of Saints Relics; as the books, bones, apparel, staves, or such like, which being but touched of the parties vexed, are excellent means to recover them.  
Ans. The use of these things, to the purposes aforesaid, is a mere superstitious practice. For first, they have not the true Relics of the Saints, as would plainly appear, if a true Inventory were taken of all such as they say are to befound in their Monasteries & Churches. Secondly, though they had them, yet they have no 〈◊〉 or calling to use them to this end: for in all the word of god, there is neither commandment to warrant the use, nor promise to assure any man of a blessing upon the use of them. Albeit they would seem to have some warrant, and therefore they allege that which is written, 2. king. 13. 21. of a dead man, who being for haste thrown into the sepulchre of Elisha, so soon as he touched the bones of Elisha, revived and stood upon his feet. To this also they add the examples of cures done by Peter's shadow, Act. 5. 15. and of sundry diseases healed by Paul's handkerchiefs, Act. 19 12. Ans. These thingsin deed are true, but they serve nothing to their purpose. For first, the quickening of the dead soldier, came not from any virtue in the corpse of Elisha; but it was a miracle, which it pleaseth God then to work, by means of the corpse, that the jews at that time might be confirmed in the truth of that doctrine, which Elisha had taught them from God, and which before his death they had, neglected, as I have before showed▪ And it was a thing only then done, and never since. It cannot therefore be a ground for the ordinary use of Relics. Again, touching the other examples: I answer, that both Peter a●d Paul had the gift of working Miracles, & having the gift, they might use such means for the present to cure disease●. But the Papists are not able to show, that God hath given them the like gift whereby they might be warranted for the use of the like means: neither can they assuredly hope for success, although they should undertake to use them.  
III. The third Remedy, is the sign of the Cross, made upon the body of the party tormented. Behold to what an height of impiety they are grown, ascribing that to the creature, which is proper to the Creartor, For the power of working miracles, is proper only to the Godhead. The Prophets and Apostles in their times did not work them of themselves, but were only Gods passive instruments, in this manner: When the Lord ●●●ended by them to work any miracle, they received from him at the same time an extraordinary & special instinct, whereby they were moved to attempt the work. They therefore yielded themselves to the present motion of God's spirit, to be his instruments only in the dispensation of the work▪ but the sole author and producer of the miracle, was God himself. And in this case the very manhood of our Saviour Christ, considered apart from his Godhead, had no power of itself, but was only the instrument of his Godhead, whensoever it pleased him in that kind to manifest the same. Wherefore to ascribe this virtue to the Cross, being a creature, or the work of a creature, is to communicate the incommunicable power of the Creator to it, which is plain blasphemy.  
IV. The fourth Remedy, is the using of hallowed things; as hallowed grains, salt, water, bread, images; specially the image of Agnus dei.  
Ans. Hallowed creatures are in truth unhallowed superstitions. For every creature is sanctified by the word and prayer, 1. Tim. 4. 4. by the word, when God in his word commands us to use it for some end; and by prayer, when we give thanks for giving the creature, and withal desire his blessing in the use thereof. Now let any Papists show me one letter or syllable in all the Book of God, commanding the use of a creature for any such end.  
They affirm indeed, that Elisha wrought miracles by hallowed salt, for by it he cured the bitter waters, 2. king. 2. 21. But the Prophet used not hallowed, but common salt, and that not ordinarily, but only then, as a means whereby to work a miracle. It was therefore powerful 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 have not the same gift.  
V. The fifth and last Remedy, is Exorcisine, which is an adjuring and commanding the Devil in the name of God to depart from the party possessed, and cease to molest him any more. This means was used by our Saviour Christ himself, and after him by his Apostles, and other believers in the time of the Primitive Church, when the gift of working Miracles was in force: but in these days (a● I said before) that gift is ceased, and also the promise of power annexed to the use of adjuration: and therefore the means thereof must needs cease. And for an ordinary man now to command the Devil in such sort, is mere presumption, and a practice of Sorcery.   

Sect. IU.  
IV. Quest. Whether the Witches of our age are to be punished with death, and that by virtue of this law of Moses?  
I doubt not, but in this last age of the world, and among us also, this sin of Witchcraft ought as sharply to be punished as in former times; and all Witches being thoroughly convicted by the Magistrate, aught according to the Law of Moses to be put to death. For proof hereof, consider these reasons.  
First, this Law of Moses flatly enjoineth all men, in all ages, without limitation of circumstances, not to suffer the Witch to live, and hereupon I gather, that it must stand the same, both now and for ever to the world's end.  
Patrons of Witches except against this, holding that it was a judicial law, which continued but for a time, & concerned only the Nation of the jews, and is now ceased. But I take the contrary to be the truth, and that upon these grounds.  
I. Those judicial Laws, whose penalty is death, because they have in them a perpetual equity, and do serve to maintain some moral precept, are perpetual. The jews indeed had some Laws of this kind, whose punishments were temporal, and they lasted only for a certain time: but the penalty of Witchcraft, being Death by God's appointment, and the inflicting of that punishment, serving to maintain the equity of the three first moral precepts of the first Table, which cannot be kept, unless this Law be put in execution: it must necessarily follow, that it is in that regard moral, and binds us, and shall in like sort bind all men in all ages, as well as the jews themselves, to whom it was at that time personally directed.  
II. Every judicial law, that hath in it the equity of the law of nature, is perpetual; 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 & kingdoms, among all people in every age; that the traitor, who is an enemy to the State, and rebelleth against his lawful Prince, should be put to death: now the most notorious traitor and rebel that can be, is the Witch. For she renounceth God himself, the King of kings, she leaves the society of his Church and people, she bindeth herself in league with the Devil: and therefore if any offender among men, aught to suffer death for his fact, much more ought she, and that of due desert.  
The second reason for the proof of the point in hand, is this; According to Moses law every Idolater was to be stoned to death: Deut. 17. 3, 4, 5. If there be found any among you, that hath gone and served other gods, as the Sun, the Moon, or any of the host of heaven: if the thing upon inquiry be found to be true and certain, thou shalt bring them forth unto 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, she renounceth the true God, and maketh choice to serve the Devil, she is therefore a gross Idolater, and her punishment must be suitable. It is alleged by the favourers of the contrary part, that Peter denied Christ, and yet was not put to death: I answer, there is great difference between Peter's denial of Christ, and Witches denying of God. Peter's denial was upon infirmity, and in haste: the Witch denieth God upon knowledge, and deliberation, wittingly and willingly. Again, Peter did not upon the denial betake himself to the Devil, but turned unto Christ again, which he testified by his hearty and speedy repentance: but Witches deny God, and betake themselves to the Devil, of their own accord, as is manifest even by their own confessions at their arraignments.  
The third reason. Every seducer in the Church, whose practice was to draw men from the true God, to the worship of Idols, though it were a man's own son or daughter, wife or friend, by the peremptory degree and commandment of God, was at no hand to be spared or pitied, but the hand of the witness first, and then the hands of all the people must be upon 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 entangled in the devils league, they labour to invre their dearest friend's and posterity, in their cursed and abominable practi●es; that they may be the more easily drawn into the same confederacy, wherewith they themselves are united to Satan. I might here allege that they deserve death, because many of them be murderers, but I stand not upon that instance, because I hold in the general that Witches are not to be suffered to live, though they do no hurt either to man or other creatures, and that by virtue of Moses Law, only for their leagues sake, whereby they become rebels to God, Idolaters, and seducers, as now hath been showed. Notwithstanding all that hath been said, many things are brought in defence of them, by such as be their friends and well-willers.  
First, it is said, that the hurt that is done, comes not from the Witch, but from the devil: he deserves the blame, because it is his work, and she is not to die for his sin. Ans. Let it be granted, that the Witch is not the author of the evil that is done, yet she is a confederate and partner with the Devil in the fact, and so the law takes hold on her. See it in a familiar comparison. A company of men conspire together in a robbery, by common consent some stand in open place to espy out the booty, and to give the watchword, others are set about the passage, privily to rush upon the man, and to spoil him of his goods. In this case what saith the Law? The parties that gave the watchword, though they did nothing to the man, yet being accessories and abettors to the robbery by consent, they are thieves, and liable to condemnation and execution, as well as the principals. Even so stands the case with the Witch. In the working of wonders, and in all mischieous practices, he or she is partaker with the devil by consent of covenant: the Witch only useth the watchword, in some charm or otherwise, and doth no more; the devil upon notice given by the charm, takes his opportunity, and works the mischief. He is the principal agent, but the other yieldeth help, and is rightly liable to punishment. The reason is, because if the devil were not stirred up, and provoked by the Witch, he would never do so much hurt as he doth. He had never appeared in samuel's likeness, had he not been solicited by the Witch of Endor. He would not have caused counterfeit serpents and frogs to appear in Egypt, but for jannes and jambres, and other Enchanters. And in this age there would not in likelihood be so much hurt & hindrance procured unto men, and other creatures by his means, but for the instigation of ill disposed persons, that have fellowship and society with him.  
Again, they object, that Witches convicted, either repent, or repent not: If they repent, than God pardoneth their sin, and why should not the Magistrate as well save their bodies & let them live, as God doth their souls. If they do not repent, than it is a dangerous thing for the Magistrate to put them to death: for by this means he kills the body, & casts the soul to hell.  
Ans. All Witches judicially & lawfully convicted, aught to have space of repentance granted unto them, wherein they may be instructed and exhorted, and then afterward executed. For it is possible for them to be saved by God's mercy, though they have denied him. Secondly, the Magistrate must execute justice upon malefactors lawfully convicted, whether they repent or not. For God approveth the just execution of judgement upon men, without respect to their repentance: neither must their impenitency hinder the execution of justice. When the people of Israel had committed Idolatry in worshipping the golden calf, Moses did not expect their repentance, & in the mean while forbear the punishment, but he and the Levites presently took their swords and slew them, and the Lord approved their course of proceeding, Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman, Phineas in zeal of God's glory executed judgement upon them both without any respect unto their repentance, Numb. 25. 8. and is therefore commended, Psalm. 106. 30. Wars are a worthy ordinance of God, and yet no Prince could ever attempt the same lawfully, if every soldier in the field should stay the kill of his enemy, upon expectation of his repentance. And whereas they say, that by executing an impenitent Witch, the Magistrate casteth away the soul; we must know, that the ●nde of execution by the Magistrate, is not the damnation of the malefactor's soul, but that sin might be punished: that others may beware of the like crimes and offences, and that the wicked may be taken away from among God's people.  
But some Witches there be that can not be convicted of killing any: what shall become of them? Ans. As the kill Witch must die by another Law, though he were no Witch: so the healing and harmless Witch must die by this Law, though he kill not, only for covenant made with Satan. For this must always be remembered, as a conclusion, that by Witches we understand not those only which kill and torment: but all Diviners, Charmers, jugglers, all wizards, commonly called wise men and wise women; yea, whosoever do any thing (knowing what they do) which cannot be effected by nature or art; and in the same number we reckon all good Witches, which do no hurt, but good, which do not spoil and destroy, but save and deliver. All these come under this sentence of Moses, because they deny God, and are confederates with Satan. By the laws of England, the thief is executed for stealing, and we think it just and profitable: but it were a thousand times better for the land, if all Witches, but specially the blessing Witch might suffer death. For the thief by his stealing, and the hurtful Enchanter by charming, bring hindrance and hurt to the bodies and goods of meni but these are the right hand of the devil, by which he taketh and destroyeth the souls of men. Men do commonly hate and spit at the damnifying Sorcerer, as unworthy to live among them; whereas the other is so dear unto them, that they hold themselves and their country blessed that have him among them, they fly unto him in necessity, they depend upon him as their God, and by this means, thousands are carried away to their final confusion. Death therefore is the just and deserved portion of the good Witch  
FINIS.