SATAN TRANSFORMED into an Angel of Light, expressing his dangerous Impostures under glorious shows.  
Emplified Specially in the Doctrine of Witchcraft, and such sleights of Satan, as are incident thereunto.  
Very necessary to discern the speci-Plague raging in these days, and so to hide ourselves from the snare thereof.  
LONDON, Printed by Barnard Alsop. 1622.   

To the right worshipful Alderman Holiday, the worthy Governor of the East Indian Merchants, together with the provident Treasures and grave Committees, and the rest of the adventurers in that famous trade All things pertaining to life and godliness.  
RIght worthy and beloved in our Lord jesus Christ: It is the wonderful mercy and exceeding patience of our gracious God towards us of this sinful Nation that in the midst of such fearful storms and bloody garboils devouring our neighbours round about us, we of this Island though, as it were, environed round about with such tempestuous seas, do yet notwithstanding enjoy such temperate seasons, as not only to eat the fruit of our own labours, but to be enabled moreover out of our abundance to entertain and relieve our distressed neighbours. And is not the wisdom of God admirable herein to warn us to look home, when our neighbour's house is on fire, and to make it our own case, what is common to us with others. Is not his mercy unspeakable that seeing charity covereth a multitude of sins, and much is forgiven to those that love much, therefore we may have hope of God's longer forbearance & indulgence towards us, so long as we regard the afflictions of joseph, & by our brotherly affections, bear one another's burden. Surely though the sickle must be put in when the harvest is ripe, and there are too many signs among us that the regions are white unto the harvest, yea that the Deer is gone out to go through the land, yet even here I have observed these means to stay the execution. First, when there are some remaining to stand in the gap to turn away the wrath. Secondly, when the Lord is justified and approved by his word. And thirdly, when by our compassion and prudence we do communicate with the afflictions of our brethren, and so voluntarily suffer with them in their distresses. Wherein as we have special cause to bless our gracious God for his good hand with our worthy Nehemiah in this holy work, so are we wisely to secure ourselves in succouring others, and doing good while we have time to the household of faith. Shall not Satan and his instruments herein otherwise condemn us, who if ever heretore, do speedily combine themselves against the Lord and his anointed, whose main policy it is in these latter days to disunite the hearts of Christians and to weaken their hands that they may more speedily and easily make prey of them. Do not his croaking frogs those infernal jebusites compass land and sea to this end, creeping into the chambers, yea into the hearts of Princes, both to exasperate such as are averse against the poor members of Christ, and also alienate even the well affected from the maintenance of the common faith. And do we think that they have left any stone unrowled to compass the same, can we imagine but that these spirits of devils have waded into the depth of their father's methods, and as she in the Poet:  
When heaven will afford no help, she'll move the infernal powers, so in despite of heaven these limbs of Satan have now failed to employ the powers of darkness for the more effectual deluding of the children of disobedience? And are not these the times wherein if it were possible the very elect may be seduced and ensnared hereby. Is not the wisdom and justice of God admirable herein that when the Fool saith in his heart there is no God, & the Atheist dreams of no other hell but to be in debt, and affliction, and so plots by all means to build his heaven on earth by wallowing in all excess of riot and vanity, as hereby he reaps such wages of his error as is meet, even to be given up to a reprobate sense, and so not only to all monstrous and desperate wickedness, but even to maintain and secure the same against all future reckonings, as if he had made a covenent with hell, and were at an agreement with death▪ so is he justly taken in his own craftiness, and most wonderfully arrested by the power of hell, to the apparent confusion of his imagined happiness, and while he dreams of no other heaven but to do what he list in earth, he is not only therein restrained by the power of heaven to the confusion of his present hopes for the good of the Saints, but also justly caught in the snares of his own wickedness by the power of hell, as to begin and seal hereby unto him eternal vengeance, and to hasten him thereto; so that the righteous may more wonderfully escape of our trouble, when the wicked are fall'n into the pit they digged for them. Surely as it is a righteous thing with God, that they that do not receive the love of the truth, shall be given up to strong delusions to believe lies: so if ever satan were transformed into an Angel of light, and so more effectually by his lies and subtleties did deceive unstable souls: If ever the sure word and wonderful works of God were outfaced and suppressed by the sleights and forgeries of the God of this world, the experience here of is most notorious in our times: to instance in this particular being the subject of our experience how mightily the Lord hath justified his word, both avouching in these days the truth of this doctrine of Witchcraft as also evidencing the power thereof in dissolving the works of Satan, as experience hath made it manifest, so we have had not only the great Patroness and friends of the Church confirming the same, but even the Churches very enemies have been enforced to acknowledge no less. And yet such hath been the efficacy of delusion, that this very same most glorious truth upon other respects as it hath found hard measure among feigned friends, so it hath also thereby been traduced and perverted by it enemies. And surely we may the less wonder hereat, if we consider wisely, that as commodities are in request with many according to their diverse humours, and different seasons, so doth it befall the sacred truth. which though it be sometimes in request, when it may serve to advance the pride of the flesh and infancy of religion, yet doth it easily grow out of date, when either it tends to humble the flesh, or justly challengeth lukewarmness and hypocrisy. Which as it was the portion of the Lord and master of the Church, sometimes to be cried up with Hosanna, eftsoons to be cried down with crucifige so hath it been the lot of the sceptre of this kingdom, the budding rod of Aaron sometimes to be turned into a serpent in the opinion of man, as if it only intended to destruction and not to edification, no better than a doctrine of licentiousness or sedition and despair, which eftoones was in esteem as Angel's food, sweeter than honey, precious above rubies, most orient gems. Which seeing it hath been also the portion of this truth concerning witchcraft, is it any marvel if what man opposeth and seeketh to suppress, the Lord himself hath powerfully maintained and justified, as proving unto it gainsayers a savour of death, that have refused to embrace the same as a savour of life unto life. Surely when I discern the efficacy of delusion prevailing in these days even upon such that have tested of the good word of God, and been pertakens of the enlightening spirit: and so have had some kenning of the power of the life to come, and yet are so fallen away from conscience, yea from science itself, that they are very strangers from the life of God through their affected ignorance, and being willingly ignorant of what they have formerly been convinced of, are grown to be starke-mockers of all powers; yet all form of Religion, and so in this their Atheism, sing a Requiem to their souls, fearing no other hell, then to be moved in their slippery state, and dreaming of no other heaven then to build their foundation in the sands: Me thinks I see the foolish worldling on the pinnacle of his confidence, and so in his greatest security, lying open to confusion. And do I not see the justice of God working wonderfully herein, in besotting the fool in his own wisdom. Even giving him up to rest upon such broken reeds, for the securing of his Babel, which are the only means to confound the same. And hath not the God of the world by divine permission a special stroke in this delusion, not only to prove a lying spirit in the mouth of our false Prophets, bidding to go   

THE Particular Contents.  
This Treatise is digested into three Books.  

In the Former whereof is contained.  

FIrst, the Occasion and scope of this Discourse. in Sect. 1. pag. 1.  
And therein proved that this Doctrine of Witchcraft is necessary to be prosecuted and ohserued in these days. Sect. 2. pag. 16. Chap. 1.  
Secondly, it is proved that there have been, are, and shall be Witches to the world's end: both by sound Testimony, 1. from the Word, p. 25. 2. from Antiquity, p. 26. 3. from pregnant reasons, p. 27. and so snch Objections answered, as seem to contradict this Truth, page 35. Chap. 2.  
Thtrdly it is declared; what Witchcraft properly is: where both the Nature, Causes, and Effects are briefly opened and applied, page 47.  
Wherein is set down, both that Satan  
1. Can work wonders, p. 52. as also  
2. The difference between true Miracles, and Satan's wonderful works, p. 54.  
3. And so the diverse kinds of these wonders are discoursed, page 55.  
4. Together with the intent, how far, and in what Cases, Satan can effect them, page 55, 56. Chap. 3.  
Fourthly, is laid open the policy of Satan, in drawing and uniting ignorant and unstable souls to this Art.  
Where first; the Occasions are discovered, page 57  
2. Hereupon the manner of Satan's working and enueighling to this Trade, page 58.  
3. And of his several Impostures, and treacheries therein, against the poor soul. p. 61.  
4. And so of the entering his Novices into this School: With the Use thereof, page 62.  
5. It is further manifested by what means Satan now confirmeth, and detaineth his Proselytes in this mystery: where  
1. Of the Covenant, which passeth between the Witch and Satan to this end: And here first proved that there is such a covenant, p. 65.  
2. Of the nature and brutical bond of the covenant is set down.  
3. The diverse kinds of the Covenants are descried, and so the policy of Satan therein further opened, p. 68  
4. The ground of the Covenant is searched, and therein Satan's policy also detected, p. 69. & 70.  
With the Uses thereof, p. 72.  
5. The Parts of this covenant distinguished.  
1. What Satan binds himself to do for the Witch, p. 78.  
2. Wherein the Witch is bound to the Devil, p. 86.  
And the several sleights of Satan, in each conjectured. p. 87. Chap. 5.  
Sixtly, is declared what Ceremonies Satan doth accompany this Covenant withal: the better to detain and hold his vassals to the performance thereof:  
Whereof the secret Mark of the Witch, p. 88  
2. Of conventing them into the Church page 90. and there: First.  
To renounce their Baptism, p. 91.  
2. To offer up their blood in sacrifice to the Devil.  
3. Of kissing Satan's back parts.  
4. Of carnal society by Satan, with Witches, Together with the special sleights of Satan therein, p. 92. and the Use thereof, page 94. Chap. 6.  
Seventhly, diverse other means are laid down, whereby Satan confirms his Proselytes, as Cap. 7. page 124.  
divers kinds of Witchcraft are opened, both  
1. That which consists in Divination; wherein first is shawed, p. 128.  
That Satan can foretell in some measure things to come. p. 129.  
2. How far he may proceed therein, page 131.  
Wherrin is laid down the difference between Divine and Satanical predictions, page 132.  
3. The diverse means are discovered, whereby Satan foretells things to come; as, by true Creatures.  
As 1. Flight of Birds, page 136.  
2. The Intrals of Beasts, ibid.  
3. The Observation of the Stars, and heavenly bodies condemned, p. 137. with answer to Objections to Astrology, page 138.  
4. Dreams.  
5. Lots.  
Wherein is set down the right use of these things, Namely  
How the Doctrine of the Stars is to be used.  
What Dreams are to be heeded, page 144. and so the differeuce between divine, and other dreams manifested, p. 135. as also  
How Lets are to be used, and herein the perverse abuse of these things discovered, and rejected, p. 149.  
Secondly, it is declared how Satan deceives, and foretells things to come by forged means: as, answering in the shape of a Dead body, p. 151. 2. Where it is proved particularly: That the Resemblance appearing to Saul was not true Samuel but Satan in his likeness. p. 152.  
Thirdly, it is proved that Satan also useth to foretell things to come without means, and that either by Real possessing of the souls & bodies of men, p. 155.  
Or else by Obsession, and inspiring them with his evil counsels.  
Where particularly is declared the differences between Satanical Revelations, Exthusiasmes, And  
Those true and Heavenly Revelations wherewith the true Prophets of God were furnished: to declare the will of the Lord in extraordinary times and oceasions: page 156.  
And so the use thereof commended to the church of Christ jesus. cha. 8.  
It yieldeth further to declare another kind of Witchcraft, which consists in operation, p. 157.  
And here first of working Wonders by Charms, that it is unlawful.  
Where are answered diverse Objections seeming to justify them, and so all sorts of Charms condemned, page 158. etc.  
Either by Words sacred or profane, page, 160.  
Or by making of Characters, p. 167.  
Images.  
Circles.  
Using of Annulets.  
Scratching of the Witch.  
Exorcisms.  
Pictures of Wax, etc.  
Together with the use thereof to the Church of God, page 169.  
Secondly, it is declared; that strange things are done by juggling, and deceiving of the senses, page 171.  
Wherein first, the Manner thereof is set down, page 172.  
2. Reasons answered for the Lawfulness thereof, page 173.  
3. It is proved that this is plain Sorcery; and that the Sorcerers of Egypt were but plain jugglers, page 174.  
And so 1 Application hereof made to the Church of Christ. Chap. 8.  
109. Out of these Grounds thus sound laid, It is further considered: Who is the Practiser of this Art.  
Namely the Witch.  
Where first, a Witch is described and lively painted out unto us, in her several Lineaments and true Proportion: page 117.  
Secondly, It is proved, that men as well as women, are Practioners therein. page 180.  
Thirdly, And the Policy of Satan discovered in baiting these diverse Sects, with fit means to ensnare them with this dangerous hook, page 181  
According, both to the diversity of Times, and Estates of the Church: page 183.   

And also,  
Suitable to the several Conditions and qualities of Nature, p. 184.  
And so it is further manifested, that Antichrist hath especially entertained and advanced this Devilish Art, as an especial means to attain and maintain his visible Monarchy: page 193 194. etc.  
And here is also resolved, what especial Places Witches do most haunt together.  
With the Use thereof, page 199. & 200. Chap. 9  
It being apparent what a Witch is, It is now further discovered, how many kinds of Witches there are, p. 203.  
And here first of the Bad Witch: page 206.  
2. Of the means whereby she executes her mischief, namely Cursing: and so, 3. Satan's policies herein: page 208. 209.   

Secondly, Of the Good Witch:  
First, Of her Nature and Condition, p. 211.  
2 That her skill in helping is no special gift of God: but attained by the assistance of the Devil. p. 213.  
3 Of the means whereby she binds to be helpful. Namely, the belief of men, and here, page 218.  
Whether they can help any that doth not believe: page 219. 220.  
Whether the Good Witch can hurt: and the hurting Witch can help? Where the admirable Wisdom and justice of God is declared, page 224.  
And so it is approved that the good Witch is far more dangerous than the bad: p. 232.  
And thereupon advice given for her avoidance and apprehension especially, and this in the 10. Chap.  
And thus endeth the first Book, containing the Truth, Nature, and Kind's of Witchcraft; together with the proper subject of this Art: and so of her Entrance, Confirmation, and Practise therein, as also the several kinds and dangers of them.    

The second Book, proceedeth to their Detection, and Conviction: and to this end.  

FIrst, setteth down the Power and Efficacy of Witchcraft.  
Whereby they execute their feats, and several mischiefs, and so draw themselves, yet more palpably within the compass of authority.  
And here first it is showed wherein the power of Witches is restrained, page 230.   

And here it is enquired,  
Whether the Witch have power to afflict the child of God, and how far: with the uses thereof? page 248.  
How in these kinds of afflictions the Elect differ from the wicked, page 253.  
Secondly, is declared, wherein the Witches power is apparent:   

And here.  
First, of the Actions concerning their own persons, p. 257.  
Secondly, of their actions towards others, p. 258.  
And so the Policy of Satan is discovered, in executing and conveying of this power.  
1 By natural Medecines, page 262  
2 By Prayers, and good Counsels: page 263.  
3 By shrouding it under natural diseases, and mixing it therewith. 4 And of his notable sleights, and dangerous snares therein, page 265.   

And all this Chap 1.  
Secondly is discoursed that Witches ought to be detected.   

And to this end.  
First, The admirable Wisdom and justice of God is discovered, in making them instruments of their own confusion page 270.  
Secondly, Two principal means are laid down for their Discovery:  
Namely, Examination;  
And Conviction.   

And here,  
First, are commended diverse weighty presumptions, tending probably to detect the Witch. p. 274.  
2, divers manifest Proofs are added, tending to the conviction of the same, page 277.  
And so false means of Detection being rejected, and some doubts answered concerning the same: use is made thereof to the Church of God, and this is in the second Chap.  
Thirdy are discovered the Remedies against Witchcraft.  
Whereof the principal is, the Execution of Authority, in cutting of the Offenders, Both for the practising of their mischieifes: and also: For Release from the same, p. 280.   

And here first is proved, That  
These mischiefs may be prevented: page 282.  
2. The means of prevention are laid down.   

And these first Preseruative, both,  
First, such as concern the persons of men, page 284. And  
2. Such as concern their Habitations, page 289.  
Secondly, to these are added, Restorative Remedies:   

And these:  
Either General, to dissolve the works of Satan, p. 293.   

Or else:  
Special Respecting Private Persons, page 295. And this Chap. 3.  
The True Remedies being thus discoursed: Examination is further made of such counterfeit and unlawful means, as are used to the Discovery of Witches.   

And here first of  
The Gift of Miracles which is proved, now to be ceased, and needless hereto, and therefore falsely arrogated, and wickedly forged to the same: where Objections are auswered, and the truth cleared, that these are but lying wonders accomplished by the power of Satan, page. 297.  
As appeareth by the means whereby they are wrought: Namely;  
First, the Name of jesus, which is not effectual by Divine power to any such ends, p. 302.  
Secondly, The Relics of Saints, page 304.  
Thirdly, The Sign of the Cross: page 305.  
Fourthly, Use of Holy Water, Salt, Images, Agnus Dei, Grains, etc. p. 306  
5. Exorcisms, and here it is resolved whether it be lawful to relieve a Witch, and how far it may be done. p. 307. and this in the 4. Cap.  
Fiftly is proposed and prosecuted a principal Remedy against Witchcraft: Namely, Execution of justice: and here likewise, First is propounded the just Punishment belonging to this Sin: that Witches by the Law of God are to die the death, where both objections are answered. page 313.  
And the equity of God's Law cleared and maintained. Chap. 5.  
Lastly, by way of conclusion, are laid open the several Uses of this Doctrine of Witchcraft for the further edification of the Church of God.    

here beginneth the third Book.  

THose are, first of Reproof, and that 1 of the Atheism of these Times, sect. 1. page 320.  
2 For contempt of the Word. page 322. sect. 2.  
3 The Idolatry and false worship of this present age is justly taxed and convinced. page 324. sect. 3.  
4 As also the gross profaneness and general rebellions of the present Generation. page 325. sect. 4.  
5 Lastly, it is a manifest conviction of that damnable hypocrisy, and accursed dissimulation that reigns in this present age. sect. 5. Chap. 1. page 327.  
A second general use is for Instruction: and that, First,  
Teaching how to avoid and remedy the causes of Witchcraft.  
Which are, First, That gross and wilful Ignorance that swarms in the Land, Where is proved, first, That this is a main cause of Witchcraft. page 329.  
2 How this is to be remedied. page 330. chap. 2.  
A second cause of Witchcraft, is Infidelity.  
1 This is proved by many Circumstances. page 331.  
2 The means laid down how to remedy this evil. page 332 chap. 3.  
A third cause of Witchcraft, is Malice, declared by many pregnant Reasons. page 334.  
2 And the particular means laid down to prevent and remedy this mischief. page 335. chap. 4.  
A fourth cause of Witchcraft is Covetousness, as appeareth:  
1 By many lively Evidences. p. 337  
And so we are directed how to remedy this great sin. page 338.  
A fifth cause of Witchcraft, is Curiosity, here,  
1 The Reasons hereof are discovered. page 339.  
2 And the way declared how to meet with this sin. page 341. chap. 6. The sixth and principal cause of this judgement of Witchcraft is Pride.   

As appeareth,  
1 By divers pregnant Evidences hereof. page 342: and so,  
2 We are informed how to encounter this mischief. p. 344. cha. 7.  
A second general Instruction is to teach us hereby the truth of our natural condition, that we are the very slaves of Satan, and vessels of wrath. page 346 chap. 8.  
A third general Instruction here is, to teach us how we may be freed from this natural bondage, what is the principal means hereunto. page 347. chap. 9  
A fifth general Instruction, is to teach us a conscionable and sincere use of all other means of our salvation, as of Prayer, Sacraments, and both concerning Preachers and People. page 351. chap. 11.  
A sixth general Instruction, is to provoke us to sincerity and power of Religion in all our ways. page 352. chap. 12. page 352.  
A seventh general Instruction, is to inform us in the sleights and cunning of Satan, that so we may not be ignorant of his dangerous snares. chap. 13. page 353.  
Eightly, here is matter of Instruction, both for the particular trial of our own estates page 354.  
As also for the discerning of the true Church of God militant here on earth. chap. 14. page 357.   

Ninthly, we are here instructed,  
Both how to behave ourselves in general under the Cross, especially how to carry ourselves in this affliction of Witc-craft. chap. 15. page 356.  
As also how to prevent such snares as are in this Practice of Witchcraft, most cunningly laid to entangle and draw us to the liking and entertainment thereof. page 357. chap. 16.  
A third general Use, is for consalation, and that many ways:   

And that generally,  
1 To comfort the Church of God, in regard of the grievous judgement of witch craft. 360. chap. 17.  
2 To comfort in particular such as are afflicted with this judgement. page 361. chap. 18.  
The conclusion of the whole.     

Errata.  
Pa. 25. l. 17. for bad read good 26. li. 2. for preached practised 27. lin. 17. for hurt help 37. li. 6. for Witches works 57 lin. 8. for imitate initiate 69. lin. 4. for promise procure 100 l. 26. for match mark 125. li. 13. mischief mistress 164. li. 21. sometimes societies. 160. li. 18 for serve some 292. li. 18. for run a Rule 302. li. 8. Primitives Prime Times 339. li. 13. delivered diverted 341. lin. 14. for with within. 344. lin. 27. for end evil.   

THE MYSTERY OF Witchcraft discovered.  
THE FIRST BOOK.  

CHAP. I.  
Of the Occasions and Scope of this Treatise; wherein is especially proved that this doctrine of Witchcraft is very necessary to be handled and prosecuted in these days.  
DIVERS have been the motives and occasions which have lead me to treatise of this Subject at this time.  
Some more General, concerning the diseases of the Time.  
Others Special, concerning myself.  
The General are: 
General reasons moving to this Treatise.  Because the wise and glorious God by his special providence in these days, requireth an especial account of our Faith in this Truth: And that in these respects.  
First, That we should in thankfulness, acknowledge his great power and mercy, That hath so honoured and justified the Revelation of the glorious Gospel of his Son jesus, by which this Mystery of Satan which in former ages hath been either smothered, or perverted, to the further erecting and maintaining of the Kingdom of darkness; is now graciously and clearly, not only discovered, but further also reform to the true use thereof, and so we rightly informed how to deal therein: And so by the power of God, the Magistrate enabled to take such course therein, as may best serve to the demolishing of the Kingdom of Anti-christ.  
Secondly, seeing the Power of the Gospel is thus able to discover and confound the kingdom of Satan, may not this condemn our unprofitable receiving thereof, who still mask it in our sins, and will not come out of them, whereas the very devils give testimony thereunto? 
jam. 2.  If they believe and tremble, if they cannot endure the glorious light of the Gospel, if they forsake their holds, and confound their Proselytes, being forced to discover them by the power of the Word, 
Act. 19 3.  and so to be the executioners of Gods righteous judgements against them; Shall not this be our condemnation, that though light be come into the world, 
joh. 3. 9  yet still we love the darkness more than the light? we less obey the Gospel than the devils do; 
Angli quasi Angeli.  we Angels in name, are less affected than these infernal spirits; we spurn against Authority, when these are controlled by it; we continue in our sins, when these are cut off by the Magistrate; we justify sin, when these discover and unfold it?  
Surely seeing God is glorified in confessing of our sins, 
josh. 7. 9  shall not the devils rise up in judgement against us? may not they teach us to yield more obedience to the Gospel? And seeing, for our disobedience to the Truth, 
2. Thess. 2. 11.  it hath pleased the Lord to give us up in his justice to strong delusions; either, 
Delusions of the time.  to rest in the form of religion denying the power thereof, or else, to run back to Egypt again: even to loathe this heavenly Manna, and so to dote upon the fitches' and onions, yea the garbage and very deepness of Antichrist, exalting him above all that is called God, In seeking for help unto Blessers, and good Witches, as we call them, who being commonly ignorant, profane, and superstitious, prove very dangerous instruments for the restoring and increase of the kingdom of Antichrist. As both colouring their Diabolical practice under pretence of holy prayers and natural means, and thereby advancing that lip-labour and formal devotion, the very life of Popery. As also by their pretence of great charity in relieving so many infirmities, 
Note. Miracles.  justifying that false Fire of Popish Love, and feigned Miracles: But especially nuzeling the people in ignorance by their example and corrupt practice, and seducing them from the light of the Gospel, and such holy means as therein are offered for their relief, to most indirect and desperate remedies, as to enthrall their souls to hell for ever, that the poor carcase may have present ease: As requiring trust and confidence to be reposed in them, and so excluding utterly from Christ, and so from salvation. Seeing (I say) these Blessers are highly esteemed of in these days, as being dangerous Factors for Anti-christs kingdom: Ought not every True Member of Christ to see this plague, to give warning of it, that so their blood may not be required at his hands? And hath the glorious Lord been without witnesses in these days to discover the practices of Anti-christ, his creepings in again, and that by these means of Sorceries and enchantments?  
Surely, the Name of his Majesty be blessed for ever, that hath raised up even a cloud of Witnesses in these declining days; as to contest against Anti-christ, and his hellish Monarchy, so withal to descry his deepness in these his devilish instruments, and therefore especially to detect and confound the same.  
Consider, I pray you, with me the wisdom of our God, and let us magnify his Name together.  
Hath he not ordained the Magistrate and the Minister for the seasonable overthrow of Anti-christs kingdom?  
And hath he not very marvelously disposed in these times, that as Anti-christ hath renewed his hopes by these and other desperate engines of his spiritual warfare, so he hath been confronted by God's powerful Ordinances?  
As the Magistrate not only in making seucre Laws against the increase of his kingdom, 
Magistrates. R. jacobus.  but further also by his happy Pen, cutting down his usurped Authority to the very root; and further also discovering and confounding this Mystery of Witchcraft, 
In Daemonologia.  as being a main prop and hope for the upholding and continuance thereof.  
And concerning the Ministers of the Gospel, 
Ministers.  have not these in their Places, as they have the more in general been zealous against Antichrist kingdom, as they have more discerned the Mystery and Mark of the Beast, so they have been more quicksighted to discern him in this Policy of Witchcraft, 
Mr. Perkins Gifford, North-brooke.  and so have more earnestly laboured against the same? And shall I hold my peace in this day of good-tydings? Shall I not also bring my faggot to the burning of these Witches, and so to further the destroying of the kingdom of Antichrist.  
Hath not the Lord enabled me to discover the practice of Antichrist in that hellish Plot of the Gunpowder-treason? Hath he not preserved me graciously from many such devilish Practices of these Antichristian Instruments, not only in keeping me from seeking for their help, when my children were suspected to be afflicted by them, that so my soul might be endangered thereby: But especially in preserusing me from many cursed snares which by these mischievous instruments have been privily laid for me, to the endangering of my life, and hindrance of the Gospel?  
Surely were there no general reasons to induce me hereunto, yet mine own private respect, might well herein provoke me to erect some such like Altar in memorial of God's mercies towards me; and to enable and advise my brethren to keep themselves from Witchcraft.  
Must I not confess, to the glory of my God, that as Younger Studies are subject to Pride and Curiosity, so Curiosity, through Pride, not contenting itself with Common knowledge, is provoked hereby to taste of the forbidden fruit, even to dive into secrets belonging only unto God, to foreknow things to come, and so to gain some high and divine esteem in declaring of them?  
And doth not Art give some colour and show hereunto? as yielding out of general precedences of the conjunctions and motions of heavenly Bodies, 
Note.  some probable conjectures concerning the motion & success of these inferior things? And doth not Satan most cunningly and dangerously shroud himself under this Art? as concluding particular certainities out of general probabilities, and conjectures, which the curious Student coveting after, as being ashamed to stagger in his skill; while he cannot therefore find this in his Art, is therefore the rather baited by Satan to seek this skill from him, who will not now fail to tender his help for the satisfying of proud curiosity, and that by such means as are not likely to be refused.  
For whereas flesh and blood would be afraid to encounter Satan in his own likeness at the first, unless it were further deluded and hardened in the Trade; therefore behold the dangerous cunning of Satan to entice these novices to his lure, and that by the appearance of contrary semblance.  
To this end he appears first transformed into an Angel of Light, pretending his willing subjection to certain idle and worthless Characters and Names of God, whereby he deceives his novices two ways.  
First, in making them believe that this Art is approved of God, in that it goes under his name.  
2 That it is also performed by the power of God, as whose name is the ground of the charms, and therefore shall have good success.  
3 And that not only in the thing attempted, but also to the party attempting the same, as having special favour with God, having the Lord (as it were) at his beck, being made of God's secret cowsell, being as God, knowing things to come.  
For the further confirmation of this delusion, behold in this point another policy of Satan; that whereas man, through pride, desires Sovereignty & Dominion, therefore now (in the second Place) Satan offers himself unto this Novice, as a Slave and Vassal, seeming to be commanded by him, whom he now labours to enthrall for ever, And therein notably gulling the ambitious spirit with this conceited Empery: What canst thou desire more then to prevail with God, then to lead hell captive in this triumphant manner, then by these means to prevail with men?  
Thus are Young Scholars puffed up with knowledge, and the Pride of knowledge exalts them above that which is meet, that so their fall may be more fearful and irrecoverable.  
And was not my Younger Studies subject to this tentation?  
Surely blessed be God in jesus Christ that hath lent me life to acknowledge his mercy in this behalf!  
Was there not a time when I admired some in the University famozed in that skill?  
Did not the Lord so dispose of me, that my Chamber-fellow was exceedingly bewitched with these fair shows, and having gotten diverse books to that end, was earnest in the pursuit of that glory which might redound thereby?  
Did not we communicate our Studies together? was not this skill proposed and canvased in common? And did not the Lord so arm his unworthy servant, that not only the snare was graciously espied; but, by the great mercy of my God, the Lord used me as a means to divert my Chamber-fellow from these dangerous Studies? And shall not this mercy of our God be had in everlasting remembrance?  
Surely the mercies of God are everlasting, worthy to be sought out of all that fear him: 
Lam. 3. 23.  How are they renewed every morning, so great is his faithfulness?  
For did not my God exercise me usually with continual buffet of Satan, that so I might be better enabled to discover his sleights to others? Witness my diurnal Records to this end, which if God continue life and health, may serve the common Good.  
Hath not the Lord since, wheresoever it hath pleased him to pitch my Tent, even there to follow me with this Tentation, 
In Cheshire and Coventry.  to be assaulted with this pestilent-brood, and Devilish Generation? Hath not he used me as an instrument, though most unworthy, to comfort others according to the comforts that have abounded unto me? Hath not my gracious God wonderfully delivered me from their cursed Trains, and made me able in some poor measure to declare his great mercies to the generations to come?  
And have I not often Vowed to glorify God in this behalf? Have not my meditations and experience been faithfully stored up to this end? Was I not purposed upon a special occasion of the death of the Lady HALES procured by Witchcraft, to commend such observations to Posterity, but that the good knight her husband, for reviving and continuing of his grief by that memorial overruled that opportunity: But is not the Lord merciful to offer another seasonable and worthy occasion to Pay my Vows?  
Surely, the Lord be blessed that awakens this secure age daily by renewed tokens of his power and displeasure: And seeing we will not obey his Word, but reject the power of it, vouchsafeth yet to Preach unto us by his wonderful works.  
And seeing ordinary judgements will not awaken us; even from the belly of Hell he cries unto us, and sends forth his evil Angels to vex and torment us. Blessed be his Name that gives us warning of the great and spiritual plague upon our souls, by these torments upon our bodies: That lets us see the plague of gross and palpable darkness threatened against us by these common and fearful delusions of the Prince of darkness.  
Doth not every Assize almost throughout the Land, resound of the arraignment and conviction of notorious Witches; either where gross ignorance and Popery most aboundeth, or where the truth of God is withheld, and profaned, by unrighteousness and hypocrisy?  
Can we forget the late Assize at Lancaster, where no less than fifteen were indicted, and twelve condemned of that horrible crime, a Country abounding on that part thereof, with gross ignorance and Popery?  
Hath not Coventrie been usually haunted by these hellish Sorcerers, where it was confessed by one of them, that no less than threescore were of that confederacy? And is not this a place famous for the pride and glory of the Holy Mountain?  
And was I not there enjoined by a necessity to the discovery of this Brood?  
These are the occasions of this ensuing Treatise, this is the scope and end thereof.  
And is it not then a word in due season for our present edification?  
Surely seeing the Word and the Sword do very graciously sort together, the one to authorise and confirm the other: Seeing now the sword of the Magistrate is seasonably brandished against these offenders: is not the Word encouraged to justify that Authority, which usually is too fearful and charitable in rooting out such evils?  
Ought not the Word to encourage the Sword to this glorious work of detecting and confounding the kingdom of darkness, which especially prevails by these devilish charms.  
And that not only in the Ignorant multitude, and wilfully seduced Papist; But even in the Carnal Protestant, and Gross Hypocrite, though they have received the knowledge of the Truth; For do we not generally detain the truth of God in unrighteousness, making a show of Religion and yet denying the power thereof; making our belly our God, and the wedge of Gold our hope, turning the graces of God unto wantonness, and so giving up our members as weapons to the service of sin; do thereby plainly discover whose servants we are, even the bondslaves of Satan who ruleth in the children of disobedience? And doth not the Lord very wonderfully discover our shifts, and confound our painted shows, even by these evil Angels which he sends amongst us?  
Doth not our Atheism on the one side, convince our heartless and deceitful worship, while we Plead for Satan, and maintain his Kingdom concluding his prevailings to be but Counterfaitings; 
Scot  his Contracts with Witches to be but Delusions, ascribing his power in afflicing, to Natural Diseases.  
And yet doth not the Lord on the other side reject our confidence that so our own tongues and ways may fall upon us?  
For do we yet fear those Withes, whom we conclude to be harmless, hurting rather by our infidelity, than any power of satan, or in themselves?  
Do we not close with them desperately, relieving them with our Alms, and so binding them by our charity, and even Tying them by the Teeth, that they may not hurt us?  
Nay, though we make profession to seek to GOD alone in our troubles; yet when it comes to the Pinch, do we not run unto the Devil? Hath not the Blesser, more Proselytes and Patients than the Physician; yea then the conscionable Preacher?  
The Lord give us understanding in these things. Where is our Faith in God? Is there not a God in Israel that we must run to Beelzebub the Prince of darkness for help?  
Nay where are our Wits and common sense? do we say that Witches have no power to hurt by Satan; And yet do we run to those for help? Which seeing they have no calling from God, nor use any such means as are Warrantable by the Word, it must needs follow that they proceed from the Father of Lies; who then hurts most dangerously when he pretends to help: And must needs hurt desperately when he is exalted and adored above all that is called God, requiring that homage which is only due unto God.  
Thus, though light be come into the world, though it be entertained for a season, yet men love darkness more than the light, because their works are evil; and so are justly given up for their disobedience to this Strong Delusion, even to worship Satan; and so to become twofold more the children of hell than they were before.  
And doth not their example harden the Papist in their Idolatry? And yet surely the justice of God doth still gloriously appear in these Children of wilful ignorance that still stop their eaires against the voice of the charmer, charm he never so wisely. That seeing they will not be converted by that mild voice from Heaven, they may be confounded by this fearful voice from hell: That they may now discern their true estate to be no better than the Devil's slaves, 
Eph. 2. 2. Tim. 2. 32.  led captive by him at his will, by these Good and Bad Witches: these hurters and helpers.  
As Trusting to these for help for the body, and so renouncing the sovereign and safe remedy of the light of the Gospel for the salvation of souls. As, fearing the other more than the living God, and his Vicegerent the Magistrate; and so by this slavish fear, as with a strong eord being faster bound under the power of darkness, binding hereby iniquity as with Cartropes, while they add drunkenness unto thirst, confirming Ignorance and Infidelity by this palpable Idolatry in seeking help of Satan: And so being confounded in their vain confidence of will-worship unto God: As now being justly convinced to offer sacrifice to the devil, might either by this shame be brought to repentance, or else being made utterly inexcusable, might so be given over to the fearful expectation of the vengeance to come.  
Certainly, if these accursed people yet seek for signs and shadows to confirm them in their superstition or reform them to the Truth: Have they not a sign from heaven, even the sign of the Son of Man, Daily crucified unto them in the powerful Preaching of the Gospel? And yet behold their fearful obstinacy.  
Do they not still dote after stocks and stones? Do they not run from the living to the dead? Do not they renew their Idolatrous Crosses, to increase their stony hearts? Do they not say unto the stocks thou art my Saviour, and to the stone thou hast redeemed me?  
Oh Adulterous and faithless Generation, how long will they provoke the Lord? Shall not his jealousy burn like fire to consume them and all their stubble with unquenchable torments.  
And seeing they boast that they have made a Covenant with hell, 
Esay 28. 45  and are at an agreement with death, as pretending that by their Keys they have the power to open and shut hell at their pleasure; and yet intending, and discovering plainly herein their horrible Athiesme, that they have made Falsehood their Refuge, and are Hid under Vanity, making the Pleasures of sin, 
Heb. 11. 26  their chief God and happiness, and resting in their Visible Monarchy, as their Sovereign and supreme Kingdom 
a And esteeming hell as a Bugbear and putting the evil day far from them that they may approach to the seat of Iniquity. .  
Hath not the Lord mightily rejected their confidence by giving them another Sign even from the bowels of the earth: By letting Satan lose to torment and delude them, to vex their bodies and yet also to deceive their souls?  
Surely the justice of GOD is admirable herein to be laid to heart of all those that do hate the Whore, 
Amos 6. 3.  and desire her desolation, that so they may lift up their heads because their salvation draweth near; in that they may discern in this glass of his providence, the confusion of Anti-christs approachings: And so may take the opportunity, to hasten the same in their several places and means which yet the Lord in mercy affords unto them.  
And blessed bee God that gives some measure of wisdom to redeem the time, and declare the wonders of the Lord to the Generation to come. Shall not this make for the confirmation of our faith, that the Lord will tread Satan utterly ynder our feet?   

CHAP. II.  
First proveth that there are Witches, and that 

1 By testimony from the Word.  
2 By testimony from all antiquity.  
3 By sound Reason, and that drawn: 

First from the Power, justice and Wisdom of the Lord.  
Secondly from the Pride and Policy of Satan.  
Thirdly from the damnable estate and desperate condition and corruption of man.     Secondly it reproveth; 

1 Those that impute this to melancholy.  
2 The Atheist that denies Witchcraft.  
3 That would have all to be but Illusion.  
4 That justify bad Witches.  
5 And so answereth to all objections that may be justly made against this Doctrine.    
THat there are Witches; first, this appeareth by the testimony of the Word, which witnesseth.  
1 That there were such Sorcerers that preached this skill, as 1. Sam. 19 The Witch of Endor, & Simon Magus, Acts. 8. and Pythonesse in the Acts 19 etc.  
2 The judgements of God are denounced against such by the Prophets, as Esay 44. 25. & 47. 12.  
3 The Magistrates by severe Laws interdicted the practice of Witchcraft as Saul, 1. Sam. 10. 3. & 9  
4 The sentence of death is pronounced against this by the Law of God, as Exodus 22. 18. Thou shalt not suffer a Witch to live.  
Secondly, the whole stream of Antiquity also avoucheth the same.  
As appeareth by that which is declared hereafter concerning the entertainment and practice of Sercerie: By all nations.  
2 By the Laws of each nation, against this Mystery.  
3 By the general experience of all Ages wherein either through ignorance this wickedness hath appeared in open face among the Gentiles, or else, for abuse of knowledge, even hypocrites have been given up to this judgement of Witchcraft, because they detain the truth of God in unrighteousness, and sacrifice to their Art, yea to Satan himself, even wherein they pretend to serve God, as appeareth afterward in the use hereof.  
This also is manifest by sound Reason and Induction.  
And that from the Power, Wisdom and justice of God.  
God's Power is manifest; as his yielding up the mightiest to the power of Satan, as God's executioner, so in bridling Satan to hurt & cut where it pleaseth him, job 1 & 2. 2. Corin. 4. Matth. 8.  
His Wisdom admirable in this: That giving the wicked their desire for the satisfying of the flesh. 
Ps. 106. 25.   
1 They are willingly given up to submit their souls to the power of Satan, and so to be the executioners of their own damnation.  
2 And whereas Satan, if he should appear in his own likeness, would not so easily be entertained, could not do so conveniently the will of God, in deceiving the wicked: yet being now disposed by the Lord of glory in this wise and glorious manner, that by the ministry of men & women subject to our infirmities: and therefore more likely by reason of nature's bonds, to prevail with their like, Satan shall tender his service unto us; doth he not convey his poison into our souls more easily? doth he not prevail more effectually to our ensnaring and destruction?  
The justice of God shineth also most gloriously in this mystery of Witchcraft.  
As first, In making it a Punishment to such as will not obey the truth, that they might be deluded and ensnared thereby.  
And so in sealing up, in this strange & terrible affliction by Witchcraft, & the desperate covenant that is therein; even eternal vengeance, and those intolerable pains of the damned, that the Atheist may be utterly confounded, and the desperate sinner, may be utterly without excuse: As preaching to the rebellious world, by these prophets of Satan the certainty of their damnation, who refuse to embrace the glad tidings of their salvation from the Messengers of the Lord.  
And is not the justice of God admirable herein, that the wicked are now the choosers and executioners of their own damnation, in being willingly ignorant of the truth: In their best wisdom heaping up teachers according to their own lusts, purposely submitting themselves to these prophets of the devil, that so they may be turned to their inevitable condemnation?  
Secondly, It is manifest from the Pride and Cunning of Satan.  
Who although he naturally hate God, yet in the Pride of his heart he seeks to imitate him in all his actions, that so he may more desperately execute his malice both against God in disgracing his providence, and against man in furthering his destruction. And therefore, as God hath his covenant with man: so will Satan have a special covenant also with his servants.  
As the Lord hath his Ministers to execute his wrath upon the disobedient: namely, the Magistrate, so Satan will have his bad Witches to execute against the sons of men. Yea,  
As the Lord hath his Prophets and faithful ministers to relieve and comfort his distressed people: so Satan will have his good Witches, to minister help to such as seek unto him, etc.  
And as the wise and merciful God, because we are not able to hear him, if he should himself speak unto us, doth therefore convey his will into earthen vessels 2. Corinthians 4. 7. causing men, like ourselves, subject to the same infirmities with us, to deliver his council, and prepare us to the obedience thereof: even so dealeth Satan the god of this world, with the children of disobedience. That whereas by reason of Nature's guilt and infirmity, they could not endure his terrible and personal presence: therefore he tendereth his will unto them, by certain delightful and Familiar charms, yea by Witches his vassals insinuateth himself into us, colouring his presence and sleights by some show of outward holiness, as by abusing of holy Names, Prayers, Relics, etc. that so he may the better win from us an approbation of his help; and so the more dangerously ensnare us in his cruel paws.  
Thirdly also this is manifest from the consideration of our own cursed nature. And that not only because we are Satan's slaves naturally, and so are led captive at his will, even to further our own condemnation, and the condemnation of others:  
But especially in regard of those Remaynders of original goodness: As some natural light, some conscience of good and evil, etc. whereby we being usually puffed up, and so labouring to increase these gifts: seeing we know not the right means hereunto, namely, to seek them of the Lord: Is it any marvel, if we fall to chaffer with Satan for the obtaining thereof? especially seeing he will not fail to offer his help, and that upon very fair and seemingly equal terms?  
Now if we consider on the other side, that corruption wherewith we are infected even from the mother's womb. Two things there are herein that further this compact with Satan.  
The one is, The earnest and unsatiable desire to accomplish our lusts: which seeing we cannot compass by lawful means, will we stick at any thing, though it be the hazard of the soul, to attain our desires? Math. 16. 25. Especially, seeing as we desire to commit sin with greediness, so either for credit, we would not be seen therein: and indeed it is Satan's policy to blind the eyes of our minds, that so walking in darkness, we may not know whither we go, but even like fools be led to the Stocks, and oxen to the shambles: And hath not this Practice of Witchcraft many cunning sleights, and colours to hide and cloak sin, to illude and pervert our judgements, that we may not discern whereabout we are? Consider to this end that which follows: & God give us understanding in all things.  
Add we hereunto, That as sin increaseth and ripeneth to vengeance, 
Note.  so natural light by degrees is clean perverted and extinguished. And the bands of common honesty being wholly cast off and violated, the bridle is given to all desperate and presumptuous sins: and that the wicked may more securely revel therein: religion is made a scorn of, 
Psal. 10. 5.  and God is forgotten, 
job 21. 15.  and the knowledge of his ways utterly rejected: whereby the Lord in justice is provoked to execute his fierce wrath, and to pour out the most bitter vial thereof upon the souls of the wicked, yielding them up wholly to the power of Satan: whereby they are left to these desperate extremities, as to make real covenants with him: to yield him up their souls, and all at his devotion; to consecrate themselves to his service and homage, and so to become spectacles herein of the certainty of damnation, for the confusion of the Atheist, that thinks there is no hell, and the warning of the Christian, to avoid the danger thereof.  
3 And seeing it is the justice of Almighty God to punish extraordinary and monstrous sins, with strange and unwonted plagues. Therefore seeing the wicked cannot content themselves with common and natural sins, 
Note.  but must further devose sins against nature, 
Rom. 1 25 26.  as being justly given up hereto by the divine justice, punishing their carnal Wisdom: in their strange and monstrous Idolatry and Will-worship by those monstrous and unnatural Impieties: Is it not yet further just with the Lord, to leave them to be tormented by Satan, the god of this world, whom they have consecrated themselves unto, and that with strange and fearful convulsions, and horrible tortures, likely to rend the body from the soul, but that the mighty hand of GOD over-ruleth Satan, and sustaineth Nature, to the further advancing of his divine justice and admirable power. And yet all this in show by the ministry of a poor, weak, and miserable woman, 
Note.  to the increase of their rage, and confusion of carnal wisdom, to the nourishment of Infidelity, and so to the sealing up in these bodily torments of eternal vengeance.  
1 And therefore; as this reproveth such as seem to elude all with a conceit of melancholy, 
Use of conviction.  as if these devilish practices and combinations betwixt the Witch and Satan, were but fancies and vain dreams of a melancholy brain: seeing the symptoms of melancholy do no whit agree with the persons of these Witches.  
2 As these, being fat, merry, delighting in company, & all which are contrary where melancholy reigns: so this is also a Plain condemnation of the Atheist of these Times, who doth therefore willingly entertain this error; That there are no Witches: that so he may therehence conclude to his soul, That there is no Hell, no Devils, etc.  
3 This reproveth those, that, because many things are done by the delusion of Satan, (as hath been manifested heretofore) do therefore conclude, that all is but Illusion, and so would illude the main ground of Witchcraft, namely, that real covenant that is between Satan and the Witch, for the effecting of such things as on both sides are covenanted.  
4 But especially, they are here justly to be taxed, that howsoever they will acknowledge the Bad Witch to work with, and by Satan, because she hurteth: yet at no hand will yield, that the Blesser and wise Witch (as they do term her) hath any thing to do with the devil, by virtue of such compact: but rather conceive that it is some extraordinary gift of God, given to such special persons, whereby they have power to dissolve the Witches of the devil; seeing it is manifest, that such extraordinary gifts now ceasing, and this being proper only to the Word, in the mouth of a skilful and approved good workman to that end, If any such thing fall out: it necessarily proceedeth from Satan's power, permitted justly by the Lord, to prevail thus with his dearest servants, to deceive and ensnare unstable souls, that forsaking the God of their salvation, run to Satan for help for the body, to the destruction of the soul.  
And therefore, howsoever Satan could without the ministry of Witches, do happily as great hurt to the body, and therefore it may seem, that to use them were needless: yet seeing it is the soul that he principally hunts after; & so, by hurting the body, intendeth also the further ensnaring thereof. Hence is it, that he employeth these instruments, to accomplish his will by, not only ensnaring their souls, by satisfying their desires to hurt, and help whom they list: But hereby also endangering the souls of others.  
Both those that are hurt, in provoking them hereby, both to seek for revenge abroad, against the Witch: when as they should begin at home to be avenged of their own sins: as also to seek for remedy of their hurt by devilish means: and so they usually buy this help with the hazard of their souls.  
And so also enthralling their souls yet more fearfully unto Satan: In that receiving help from such means as are tendered out of his school: hereby it comes to pass that Satan is adored, and advanced above all that is called God. The holy and lawful means of help are rejected, and despised.  
Ignorance and Atheism is nourished in the world, Infidelity and all excess of sin, maintained and increased, and so iniquity ripened unto the day of vengeance. And yet.  
If here the cunning of Satan be to keep these Witches poor, 
Why Witches are kept poor.  and therefore it may seem, that they should have but a little list to follow this miserable trade: Observe we wisely the admirable justice and Wisdom of Almighty God herein, both in overruling Satan, that he shall not minister to the Witch according to her desire; that so she may be confounded in her dtsperate bargain, that hath parted with her soul, for enjoying of that whereof she is disappointed: As also  
Hereby the desires of the Witch being disappointed, are more inflamed, and so eternal damnation hereby sealed up unto her.  
And withal, she more abjected to the lust of Satan, renewing her covenant, and multiplying her sacrifices, that she may compass her desires: That so being still kept short, and confounded in her expectation: she may break out into more desperate attempts to the ripening of sin, and hastening of vengeance.  
Which shall with greater confusion light upon her, in that being once arrested and convicted by Authority: she shall find her master whom she hath served, not only to be the means of her discovery, and haling to judgement, (as hereafter shall be manifest;) but now he hath discovered her, 
Why Satan for forsaketh the Witch after that Authority hath seized on her  to forsake her utterly (in regard of helping out of this brake;) that so she may be yet further confounded, in her desperate choice, that hath forsaken a faithful GOD, to serve such a master, as will forsake her in her need: and that to such a fearful end, as hereby to sink her in horrible despair, and so to exclude her all hope of mercy and compassion from the Lord; and thereby to expose her avoidable to his merciless tyranny.  
And to this end serveth further, 
Why the bad Witch cannot help what she hath hurt.  that the bad Witches power being so limited, as having hurt, she cannot help again; howsoever it may seem to imply a unllotie in this Trade; or at least challenge the power and perfection of it; yet indeed this restraint of the bad Witches power, tendeth much to advance the Mystery of this iniquity; as hereafter is made manifest, and so to make good the wisdom of this Art: Especially seeing this both for the present proves a great confusion to the Witches power, as also gives occasion of her discovery from the Blesser, who in this case is sought to for help; and so detecting the bad Witch makes way for her riddance that her Master Satan may have more work.  
And howsoever when the Witch is punished, 
Why though the Witch be punished, yet the affliction is not removed.  the party afflicted hath no ease, yet this doth not argue that his affliction came not by that means. But herein appeareth; first, the absolute power of God, who ties not the outward blessing simply to the use of holy means: Though the Magistrate have done his duty in punishing the Witch, yet the party afflicted must still abide God's leisure, The Lord is not simply subject to man: Or else though that outward means may be used for the punishment of the offender, yet seeing the affliction must be sanctified before it shall be removed from the Saints. And this proceeding hitherto may happily be a means for the good of the Witch, as being stayed from further hurting, and so happily as she belongs to the Lord, by this temporal punishment may be brought to true repentance: But it cannot simply and necessarily avail the party afflicted; therefore it is the great wisdom and bounty of the Lord, not to cease the affliction upon the punishment of the Witch, but rather to linger it upon his Saints, until by more effectual means of prayer, and unfeigned repentance, they shall make an holy use of the present chastisement, And so in it due season it shall be removed from them.  
And may not the wise and gracious GOD hereby meet with our Confidence in the means; not removing the correction, though we have done the will of God for the further Trial of our faith, and advancement of his absolute power, in preserving us in this extremity?  
And so thereby not only confounding Satan, and his instruments which thirst for blood: but preparing us hereby to a more glorious deliverance. And what if it please our merciful God to take us to himself by this strange affliction doth not his exceeding mercy shine herein? Not only in sanctifying this grievous affliction to his Saints, though he do not utterly remove it; but further also in delivering them by this affliction from this miserable world; or at least leading them by the continuance of the rod, to sound repentance, that so they may howsoever be bettered by it.  
And therefore seeing the Lord can raise light of darkness, 
The Saints subject to this calamity, and why.  and these outward things are common to all: though the dear Servants of God should be chastised with this scourge, may not this stand with the wise providence of the Almighty may it not come within the compass of this Art, to have even God's children afflicted by Witchcraft? Shall not even all things turn to their good?  
And what though the Word seem to condemn such as by poison take away the life of man; yet seeing these poisons are delivered from Satan unto the Witch, by virtue of the Covenant between them; 
Witches though they work by poison, yet to be punished for compact with Satan.  and though some hurt be done by poisons, yet much more is done by sorcerie, and employment of Satan personally to that end, seeing the Word doth as well condemn these Witches: Is it not manifest that such there are to be condemned?  
And though happily they may speak many things falsely, 
Witches though they lie yet to be convicted.  as confessing that to be done by them which is done by Satan immediately, telling of many things that are untrue, yet doth this the rather argue that they are led by Satan, that he doth many things by their appointment.  
For seeing Satan is a Liar from the beginning, therefore doth he both teach them to lie.  
1 That those which yet will depend on them, 
Willing lie.  may be more inexcusable.  
2 That he may also by this means make a Trade of lying. 
Why they lie.   
And he doth also give them ocsion to lie unwittingly, in confessing that to be done by them which Satan did of himself, that so he may hasten them to their deserved condemnation, causing their own tongues justly to fall upon them, both in punishing their will though they did no hurt in this particular, and meeting with former hidden wickedness by this supposed & arrogated crime.  
But here it is replied, that these poor women use Salves and good prayers to the accomplishment of their cures, 
Witches though they use salves and prayers yet be convicted of sorcery.  and therefore neither is it likely that Satan would conjoin with such holy means, and indeed it is needless, if these will do it, to admit of Satan's assistance thereto.  
To which we answer, that neither are such medicines as are applied usually fit for all such cures, because commonly they give but one Salve for all diseases: Or if they were, why may not Satan use these to cloak and colour his presence?  
As for prayers, neither are they available in regard of the person, being usually profane, popish, or ignorant; neither indeed allowable to such ends; but where other lawful remedies may not be had. And may not Satan hide hereby his assistance more dangerously? May he not deceive unstable souls more desperately?  
Thus it is apparent that there are Witches, both by testimonies from the Word, and by sound reasons convincing the same: And so  
Such objections are answered as seem to oppugn this sacred truth.  
Now let us consider further what Witchcraft is.   

CHAP. III.  
1 What Witchcraft is, 2 Of the causes, 3 And effects thereof.  
Witchcraft is a wicked Art serving for the working of wonders by the assistance of the devil, so far forth as God in justice shall permit.  
An Art (I say it is) because it hath it Rules and Observations whereon it is grounded: especially the Covenant with Satan, and the circumstances  
The Author of these Rules is Satan the Prince of darkness reigning in the children of disobedience, & therefore by his knowledge of divine duties and malice against God and his children, framing these Rules, to draw them from the service of God, to the service of the Devil.  
And conveying these Rules unto the Witches his chief Scholars, that they might more easily and familiarly teach the wicked, then if Satan himself should personally appear unto them.  
And therefore it followeth that it is a wicked Art, as proceeding from so fearful a Teacher, and tending to so wicked ends. As  
1 To work wonders, whereby it is proved to be a Wicked Art, as proceeding from that root of Bitterness even a Desire to be like unto God; 
Gen. 3.  to the compassing whereof, what more colourable then to work wonders? Thus did Satan prevail with our first Parents, and thus he works upon their graceless posterity, as being encouraged daily herein by our natural corruption: And, that especially discovering itself.  
1 By self love, and high conceit of our own deserving; which being not answered, but rather crossed herein, that he that hath most is never contented, he that hath less envies him that hath more: hereupon Satan lays the foundation of this Art in the heart of man, 
Discontent in the heart of man.  as hereby being persuaded that he shall work wonders, both to relieve his poverty, and advance his credit, as exceeding all in this, though he come short in other things, and hereby compassing the height of his desire: Thus did many Popes advance themselves, as Sylvester 2. Benedict 8. and Hildebrand.  
This self conceit stays not here; but as outwardly it affects to be as a God among men by honour and promotions, so doth it also inwardly affect and desire some such means, whereby it may reign in the consciences of men.  
And to this end, knowing men to affect novelties, doth it therefore in Curiosity, search after knowledge and hidden Mysteries, which being not supplied by nature and ordinary means, are therefore not unwillingly sought by this forbidden skill: And that the rather because hereby being enabled to confirm such newfound knowledge with strange & wonderful events, 
Curiosity  by this means doth more strongly bind the conscience, & detain in obedience: Although all is done by no other means; but  
2 The assistance of the devil: whereby it is further distinguished from all other Arts, which produce their effects by virtue of their own ground▪ not any outward help: As also especially, severing hereby the wonders that are wrought by this Art, & those True Miracles, that are wrought by Divine Power.  
These are such as are wrought by the power of God simply, 
True Miracles.  either above or contrary to nature, as Exod. 14. 21. & Exod. 6. 7. 8. those miracles done before Pharaoh by Moses, and josh. 10. 13. The causing of the Sun to stand in the firmament, The preservation of the Three Children in the fiery furnace; Dan. 3. 20. Daniel in the Lion's Den, Dan 6. 23. & Math. 14. joh. 9 these have God truly to be their Author, As being the only Creator of Nature: 1 And therefore to God alone belongs to restrain or extend the power thereof: 2 Especially seeing this is a kind of creation, whereby that is to be made which was not before: Ps. 136. 4. And therefore, if the Prophets and Apostles have done any such wonders: 
Prophets & Apostles how they wrought Miracles.  It hath been, 1 Not by their own power, or in their own name, but by the Name and power of God: 2 Having an especial and extraordinary calling thereunto: Act. 3. 12.  
Nay though the Son of God in his Manhood did many miracles, 
Christ jesus how he wrought Miracles.  yet this was not by the Manhood wholly, though thereby the work being wrought, was dispensed & acted in such & such a visible manner; yet the work itself being contrary to nature, was effected only by the power of the Godhead: as in the raising up of the dead, the manhood uttered the voice, but the Godhead fetched the soul from heaven and put it in again unto the body, yea gives life and power to hear the voice uttered to rise, come forth: joh. 11. Math. 10.  
And therefore seeing Christ as man only, could not work these miracles, It followeth that whatsoever are wrought by men are deceitful and counterfeit, And being wonders and strange effects are therefore effected by the subtlety of Satan, as being able to do strange things above the ordinary course of nature, though not simply contrary thereto, which ordinarily the wit of man cannot possibly produce: And that  
1 Because he being a spirit, is of extraordinary knowledge and capacity to search into the secrets of nature, and there to frame strange and wonderful things: And that the rather because  
2 He is ancient and full of experience, and so hath increased his knowledge and profited his practice, which man by reason of his ignorance and forgetfulness, want of opportunity cannot possibly compass: And this  
3 The rather because Satan to his knowledge and experience hath great power sufficient even to confound all inferior creatures if the Lord did not restrain: And withal  
4 Is exceeding nimble and ready in execution, being able to convey himself and other creatures in a trice even from far distant places.  
1 And so by virtue of skill being able to apply Creature to creature and the efficient causes to the matter.  
2 And that speedily above the ordinary course of nature how can he but effect admirable things:  
3 Especially if we consider that the Lord permitting, it is possible for Satan to 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 Principle of the nature thereof, but as far as the strength and ability of those principles will possibly reach and extend themselves.  
By this it is manifest, that Satan can work wonders, and these according to his several Quaelities, are of two sorts.  
1 Illusions, or Real actions, 
Concerning Illusions.  Satan deceiveth, 1. The senses, 2 The mind.  
The Senses are deceived, when we think that we see, hear, feel, and what indeed we feel not: How Satan doth this, see hereafter in the Sect: of juggling: Galatians 3. 1. 1. Sam. 25.  
The Mind is deceived, when a man thinks that of himself which is not true; as when men think they are Kings, or Christ, Elias, etc.  
Now Real Works are such, 
Real Works.  as are indeed what they seem to be: which though to men that know not natures secrets, may seem strange and admirable; yet are they no true Miracles, 
2. Thess. 2. 9  but Lying Wonders, in regard of the end, for which they are wrought, as to maintain error, though not in respect of the work itself, Such were those, job 1. So can Satan appear in the shape of a man, not deluding the sense, but by assuming a true body, and therein utter a true voice.  
And yet he cannot Change one creature into another: As a Witch into an Hare and Cat; This is a mere delusion of the sense, though the like was done by the mighty power of God, Genesis 19 26. Lot's wife.  
As for that of Nabuchadnezzar, Dan. 4. It was no change of his substance, but only of his condition and qualities of his mind, Verse 31. The Lord inflicting madness, etc. upon him, to punish his Pride: And  
Thus may Satan work wonders but yet with this limitation:  
So far forth as God in justice suffereth: Implying thereby:  
1 That God suffereth this Trade to try his children, 
Deut. 13. 1  and to Punish the wicked, 2. Thess. 2. 10. 11.  
2 That Satan can go no further herein than the Lord permitteth: though his malice be infinite, yet his power is limited, Exodus 7. 8. 1. Reg. 22. 23.  
And this the Lord doth 1 to confound Satan in the top of his Pride, and restraint of his malice; 2 to preserve his children from his power and cruelty, 3 to humble the wicked that are his Prentices in this Art, as if by their power, and not a divine hand, Satan were bridled, and to confound them also in their cruel expectations and designs against the Church of God.  
¶ Thus far concerning the Nature, and general Description of this Art.   

CHAP. FOUR  
Now let us consider further of Satan's Policy in Training his Scholars to this Art, as also in training them up, and confirming therein.  
AS every Art hath it entrance and introduction, to allure and encourage thereto, yea to imitate and happily to begin more rudely, and so by degrees to attain to perfect skill therein: So is it in this Art of Witchcraft.  
The occasions that are ministered to Satan, to allure us hereunto, proceed from ourselves: namely those desperate passions of 1 wrath, 2 discontent, 3 revenge, 4 covetousness, etc. which being joined with a 1 contempt of God's ordinance, 2 gross and open profaneness, and 3 to desperate impenitency; do therefore give Satan occasion to conceive, that God hath forsaken us: and so now is his time to challenge his own, or at least to set upon us, to make us his own.  
To this purpose first doth he suit himself according to our several reigning sins, nourishing us in ignorance, and so preventing means of repentance; and yet, hindering for a while by all means the attaining of unlawful desires, that so he may sink the wicked in despair, as being utterly out of hope, to compass their intents, and to satisfy their lusts: provoking them to further despiting of GOD, 
Note.  and condemning his providence, in not yielding unto their unreasonable, and insatiable desires: And so by this manner of means provoking the wrath of God the Lord further against them, they grow to solitariness, and hereupon give fit opportunity to Satan to enter them to this mystery.  
¶ Of the manner of Satan's compass and training his Novices to his Lure, and of his notable deceits, and impostures therein.  
THis is according both to the Times wherein he works, as also the several condition and quality of the persons upon whom he works.  
You have heard how Satan dealeth, to prepare the wicked to this Art: Now let us consider the manner how he sets upon them, to enter them heereinto: Which is according,  
1 To the Times, which if they be of Ignorance, than he appears more grossly in some Carnal and ugly shape, to bring into subicction by fear: and so also, for the same end, he appeareth in the same manner usually by night.  
But if it be in the day, or in the abundance of knowledge, than either only by some voice, or by some curious appearance, or by some friendly resemblance; he doth make his way, to entertain parley with the discontented and desperate parties.  
1 Not being dainty to question with them, What is that doth discontent? and,  
2 Promising them, a sudden, and certain way of remedy.  
3 Provided, that they follow his advice, and do such things as he will require of them.  
4 And contenting himself with some general answer for them tending to this effect, that they seem contented, desiring nothing more than to know what particular means it may be, that so they may be masters of their desires; and so  
To this end concluding of a second meeting, for this time he taketh his leave.  
It is not long but he keeps touch with them, remembering them of their greevances, reviving their hopes for help, kindling their desires to seek it from him: and so growing to some particular terms, what they must do in requital again; Namely,  
1 To addict themselves unto his service: and when he hath gotten this promise of them.  
2 Then he discovers unto them what he is: making it apparent by some more terrible form, and thereby the rather to awe them with the presence of his power:  
And so to keep them by terror from starting back, and yet to give them hope by this resemblance of his power, that he is able to do for them, what they may desire, able to confound their enemies, and defend their friends.  
And so happily for that time also he doth proceed no further with them.  
It is not long but he meets with them again, and then proceedeth to bind them to his allegiance, by entering into a solemn league, and covenant with them.  
But before we do come to speak hereof, let us make some use of Satan's former Policies.  
Surely, howsoever it be common to all.  
1 To sin of Infirmity, yet let us take heed of presumptuous sins.  
2 Though we sin, yet let us not reject the means which may bring us to repentance.  
3 Let us learn in all things to clear God, and condemn ourselves, that so Satan may not prevail against us.  
4 Take we heed likewise of Ignorance, and wilful resting thereon, lest hereby Satan prevail against us.  
5 And learn we to Moderate our desires, and to get the victory over them, lest hereby Satan take advantage to draw us to unlawful courses.  
6 Observe we the admirable justice of Almighty God, that Presumptuous sins shall reap no better comfort than despair, and so by despair betray themselves to Solitariness.  
And therefore, to prevent despair, 
How to prevent despair.  let us daily renew our repentance.  
1 Renouncing ourselves, by seeking to the mercy of our God.  
2 And take we heed of discontens and murmuring against the Lord, lest the Lord leave us to Satan's power.  
3 And though we must daily distrust ourselves, yet let us not neglect the Testimonies to take the surer hold on GOD; lest Satan by degrees steal upon us, observing his Cunning,  
4 That first he worketh upon the soul secretly and afar off: and so cometh nearer to open contracts: And therefore labour we to resist in the beginning, using society graciously and following our callings.   

CHAP. V.  
Satan's Policies in confirming his Novices in this their Trade.  
THis is discovered, either in the Covenants that pass between Satan and the Witch to this purpose: or else,  
Such other Stratagems and devices  
That are used to this end (of which in their Places) to make them stick to their covenant, and so to perform the bargain.  
Concerning the covenant, certain it is, that though (as you have heard) Satan dallies for a time, to draw us on: yet at length he will not fail to make sure of his Apprentice, by binding him in some solemn Bond to faithful service, and performance of what hath formerly been promised.  
Now in the Covenant we are to consider.  
First, the Nature and Quality of the Covenant.  
Secondly, the several ceremonies, interchangeably concurring to the solemnising thereof.  

SECTIO I.  
COncerning the Covenant; certain it is, That there passeth such a Covenant betwixt the Witch and Satan, as appeareth:  
1 By the Testimony of the Word, as, Psa. 58. v. 5. where the original yieldeth, thus, which heareth not the voice of the Charmer, or Mutterer, joining societies together: wherein, the holieghost both setteth down the effect of a Charm: namely, that it is able to stay the Adder from stinging those that shall touch him;  
As also the Ground of the Charm, wherein it hath it power: Namely, Societies, or Confederacies, cunningly made, not between man and man, but as the word importeth, between the Enchanter and the Devil. So Deuteronomie 18. ve. 11. The Lord charges the people when they come into the Land of Canaan, that they should beware lest any joined society, that is, entered league with wicked spirits.  
2 The practice of Satan proveth no less, who is ready to offer conditions of agreement, as appeareth, not only in the proffer to our Saviour Christ, but in these daily offers he makes unto men, to give them this, to do that for them.  
3 The event and success of Witchcraft makes it plain; which being sometimes wonderful, always above the power of the silly Witch. It must needs follow, that this effect proceeds from some such compact with Satan; who is hereby bound unto the Witch to do such things, which she of herself were never able to do.  
The End of this Covenaut is, To make sure of his Prey, which by virtue here of he seizeth on: The Lord leaving rebellious man hereby to his power, as by this Covenant with Satan, wilfully forsaking God, and submitting unto Satan as his Sovereign Lord.  
But here it is replied in the defence of Witchcraft, 
Object.  that both the Devil doth many things, and yet not at the Witches command: and also that the Witch wisheth, and performeth much evil, either by some cunning poisons, by outward violence, etc. or at least, though they may be done by Satan, yet she is not so much as privy thereto: nay many times she seemeth to be against the same, and therefore it may seem there is no such Covenant.  
To which we answer, 
Ans.  that though Satan doth some things beyond authority, yet he doth other things at the command of the Sorceress: and those which she commands not, though Satan doth them; these shall be put to the Witches score: yea, though happily she should seem to be unwilling: because either the Devil answers herein, in some measure, the general malice of her heart, which is to do more hurt than she can: or apprehends some secret inkling, though there be no express command: or else, exceeds his Commission, to the confusion of the Sorceress when she now shall discern, how her servant is her master, doing what he list, though he would seem to be at her beck. To this end consider we further.   

SECTIO II.  
Of the kinds of Covenants which are made between Satan and the Devil.  
THese are of two sorts: The first expressed and man fist, because it is performed by solemn words; Satan appearing in some visible form, and the Witch answering really by some form of speech, tending to this end, To admit of the Devil as her sovereign lord, to renounce God, Baptism, Christ and all, to yield him all service both of body and soul, while she lives; and so to leave him body and soul to dispose of at his pleasure after death.  
1 The occasion of this real Covenant, is either the unsatiableness of man's desires, which to enjoy he careth not what he parts with, and so expressing those desires by some intemperate and violent passion, gives occasion hereby to Satan to tender this service.  
2 Or else some extremity of affliction so oppresseth him, that being not able to undergo the burden, he cares not upon what terms he promise his ease, and so is contented, for present release, to adventure a future casualty, Or,  
3 Some matter of discontent, provokes to revengo, and rather than his spleen may not be satisfied, he will satisfy the Devil's request. And so by these and such like prevailing corruptions, is at length brought to this fearful issue, as to engage his soul to the bondage of Satan.  
Another sort of Covenant there is, secret, and mental, as we say, performed by consequence, and necessary induction.  
And this usually serves the turn, 
Note.  because Satan hereby deceives most dangerously: as deluding the Witch that she is free, because she hath made no verbal composition, when as indeed by those means, she is bound more fearfully.  
Or else, this proves in some cases a preparative to the other; especially when the parties use such means ignorantly, which are no better than Satan's indirect and abominable pranks to procure ease against infirmities. As, to scratch the Witch, to bang Annulets about their neck, etc. which though some do ignorantly, as thinking some inherent power to be in those means to cure diseases: yet doth this by degrees draw them from the use of law full means, cause them to rest in those that are unlawful: and so nourishing them in infidelity, provoke them in time to forsake God; and so they are justly left to the power of Satan, by him to be ripened to the day of vengeance.  
If we would know the Tokens of this secret Covenant. 
Marks of the secret covenant.   
They are, First prayer for unlawful things: which howsoever it may seem to be made to GOD, yet in truth it is offered up to Satan: so that if now by such means we become masters of our desires, this is a pledge of this secret Covenant.  
Secondly, using unlawful means: such as are offered by Satan for help in extremity, as to go to Blessers, to scratch, to use spells, etc. wherein if we be convinced with the truth, that these have no proper virtue to do such things, and yet shall use them; This is an other dangerous bond of this secret Covenant.  
So that though all that use these things are not brought to this Trade of Witchcraft, to hurt the bodies of others: yet are they hereby bewitched in their souls, and so prove spiritual deceivers, to enthrall the souls of others to perpetual perdition.  
A third mark of this secret Covenant, is an ordinary taking of God's name in vain; especially in blessing of cattle, which although the ignorant and unbelieved world hath taken up of custom, 
And blind charity.  yet the first tutors hereunto have been the Witches, thereby to colour their sorceries, and draw more Proselytes to their devotion.  
And therefore it were to be wished, that we were more exceeding careful in the sober and reverend use of the name of God; especially, when we think or speak of these outward things, lest Custom breed profaneness, and profaneness contempt, and despite of GOD and godliness. And so, although at the first Satan enter not into us, yet by degrees at the length he may so far prevail, as first to draw us to make charms of these holy names; and so secondly upon the effect answerring our Infidelity, we be further drawn to unlawful desires, and to be contented to submit to Satan for the obtaining thereof, and so at the length become practitioners in this Art.  
Uses of these divers Covenants.  
By this it is apparent, that notwithstanding the caveats of Atheists and profane persons against the Doctrine of Witchcraft: That certainly there are Witches, as appear by this Covenant between them and Satan.  
And seeing insatiable desires are an especial cause of the making this League with Satan: Therefore we are taught secondly,  
1 To set bounds to our unlawful desires; 2 to be content with our estates; 3 to prepare our souls to afflictions; 4 to enlarge our desires for heavenly things; 5 to suppress our unruly affections of every anger, and especially 6 to cast our care upon God in jesus Christ, and 7 to have our persons accepted of God in him: that so we may not be ensnared with Satan's baits.  
And seeing the wicked are not ashamed to make open profession of their homage and allegeanee unto the Devil: and therefore much less ought we to be abashed to profess our Faith in God, to give a reason of our hope and confidence in him: If Satan will have real promises and verbal contracts, not contenting himself only with the heart and inward man: Then surely ought not we to content ourselves with good or bare purposes, but we must labour to confess with the mouth to salvation, as we believe with the heart to righteousness, as Rom. 10. 10. If Satan will have deeds as well as words, then let us also not be hearers only, but also doers of the will of God, lest we deceive ourselves.  
Lastly, seeing Satan is grown so cunning, as to content himself with privy signs and circumstances, not exacting of all sorts public and express bargains: shall not this teach us, not to content ourselves with bodily service, and outward devotion: But especially, to labour for truth in the inward man? Shall not this win us to watch seriously over our thoughts and secret purposes? Shall it not send us unto Christ, for the daily purifying of our hearts by faith in his precious blood? shall Shall it not still round us in the ear, to take heed of hypocrisy? lest this be of all other the most sure bargain with the Devil, seeing of all other, the hypocrite is first to go to hell, as making a mock of heaven. They shall have their portion with hypocrites: of all other the hypocrite shall drink deepest of the cup of vengeance.  
Hitherto of the nature and kinds of the Covenant: Now let us consider further of the conditions thereof.   

SECTIO III.  
Of the conditions of the Covenant between Satan and the Witch.  
THese are interchangeable, as,  
1 What Satan will do for the Witch.  
2 What the Witch must do for Satan.  
The ground of this Covenant, is in imitation of the Divine Wisdom, who by this means revealeth himself unto man, and binds man unto him: and so in high scorn and despite of the Lord our God, by the same means doth Satan endeavour to withdraw man from God, to enthrall man more desperately to his service.  
And yet herein to deceive wretched man; as by this outward ceremony of the Covenant being in imitation of that divine breeding in the minds of his Proselytes, an opinion of Satan's deity, and so thereby avouching this subjection unto him.  
The Policies of Satan in this Covenant is manifold.  
1 As first, to make them believe there is a kind of equity in the business, and so the rather to stick to it, the rather, when his performance is present, their turns served, that which they are to perform, to come, uncertain, they may repent, or, Hell is but a Bugbear: yet,  
2 To bind them more surely to his service hereby, seeing in honesty they are to keep touch with him, seeing he keeps with them; binding them herein by that bond of civil honesty which Nature so much standeth upon, 
Note.  and resteth in, thereby, though confounding, yet also flattering the same.  
But hath not Satan (I pray you) in this Covenant with the Witch, a further reach, to deceive others also?  
Yea surely, and that many ways.  
As first, hereby he would bear the world in hand, that he is now so at the Witches command, as that, neither may he be thought to have any power else, but what is limited to her lusts, whereas indeed he doth many things of himself, and yet father them upon the Witch, to flatter her in her sovereignty, and hasten her to vengeance: yea, exceedeth often the Commission, which he receiveth from her. And though she would have many times the mischief undone and released, because she is tormented by such charms, as Satan teacheth, to dissolve the Witchcraft, as to burn some part of the thing bewitched, etc. and no doubt is in like manner haunted with some heart-pang, and hell of conscience, yet can she not give the least ease to the party afflicted.  
Especially Satan observing the nature of man to be prone to Idolatry, his purpose herein is to withdraw the mind from God, and settle it upon the Witch: As if Satan were not God's instrument to afflict man, but only the Witches servant to do what she please, and so the Witch and Satan in the Witch must be adored and exalted above the Lord. She must be feared, rated, yea, sometimes she must be innocently condemned, she must be sought unto, closed with, pacified with gifts etc.   

SECTIO FOUR  
THat which Satan binds himself to do for the Witch, is, To appear unto her in what form she pleaseth.  
1 To confirm her conceited power.  
2 To prevent that fear which might arise from more horrible apparition, and so to nourish in security.  
Herein he deciueth diversely:  
1 As first, that he is no where present but in these forms.  
2 That he is always present in these forms, whereas indeed he deludes oftentimes the senses hereby.  
3 That accordingly to the multitude of forms, so are their many Devils, that the Witch may the rather glory in the multitude of these servants.  
4 That the Creatures of Almighty God, 
1. Tim. 4. 4.  which in themselves are good and serviceable for use, may be feared, and hated, yea adored, and respected as presages of good or evil, as, when a Hare crosseth the way, etc. And so our right in the creature questioned: But especially, Satan's cunning in appearing in these forms even of familiar Creatures, which if they can hurt, It is but only the body:  
1 Is, both to hide that special Tyranny and cruelty of his which he extendeth against the soul:  
2 And to nourish this conceit by these appearances, that his power is limited by that creature, and so not to be feared, so to be lightly regarded and despised of us: as busying themselves about such trifles, as to keep drink from working, and whereas indeed under colour of these they prey upon the soul, stirring up to revenge, covetousness, uncleanness, etc.  
Yea overthrowing of Kingdoms, rooting out the Gospel: which that they may effect more securely when they are not espied and prevented, therefore they labour to occupy men's minds in these base and slight matters, that so they might not suspect, or prevent them in the other.  
And doth not Satan notably delude the Ignorant People, That by this covenant with the Witch, to be at her command, he maketh the simple people believe, that he never comes but at the Witches sending: And so both provoketh by all means to curry favour with the Witch, by entertainment, gifts; what not? whereby they become subject, through this infidelity, to Satan's power; As also prepareth way hereby to seek to the Witch for help; and so is further ensnared to the danger of the soul.  
Nay doth he not by submitting himself to base means: as by burning a spit red hot, etc. whereby he seems to be removed, herein also further deceive the simple people: As withdrawing them from the holy means whereby they may be relieved, and causing them to rest in these accursed and deceitful helps: which either do no good at all, or if they do any, it is to do a greater hurt,   

SECTIO. V.  
A second thing whereby Satan binds himself to the Witch, is to do whatsoever the Witch shall command.  
THat is, to lie still when she lists to spare.  
To run and hurt when she is moved, where and how it pleaseth her lust.  
And the more cunningly to convey and execute this mischief, to shroud himself under any shape▪ yea to convey the Witch under any shape, or form, to the satisfying of her lusts, and yet to deceive her more grossly therein.   

SECTIO. VI  
Shall we now consider a little how Satan deceives by this subjection?  
FIrst, in that he pretends to be at their command: he thereby secures them as if their state were safe, they need fear no hurt from him, seeing he is at their beck.  
Nay he thereby Puffs them up with a conceit of some extraordinary favour with God that gives them such power over Satan: Nay he further bewitcheth them that now they are as Gods; being able to command Satan, whom none can overrule but the Lord:  
And so provoketh to horrible blasphemy, and Idolatry, to advance themselves in God's steed; to save life and to destroy it at pleasure: And thereupon infers a further security of their estates; That they which can thus dispose of others estates, they are wise enough to secure their own: Or at least, what need they more than to enjoy this sovereignty, to exercise this liberty, 
Note,  thus to satisfy their utmost desires?  
Hitherto serves another sleight of Satan herein: That being now at their command, he hath no power but from them: When they call he must run, otherwise he quitcheth not: And hence ariseth this delusion, That seeing they know what's best for themselves, therefore they will be sure to keep him safe from hurting them.  
And here Satan hath another trick yet further to beguile them; namely, to consire himself as an Ape to his clog, to some Box or Prison, where he lies, as bound not to stir but when the Witch calleth, she, as his Goalor, must give him liberty, whereas he still goes about like a roaring Lion, stirring up in the heart desires of revenge, covetousness, etc. while he seems to lie still from bodily harms, and nourishing Pride and Infidelive by this his feigned bondage, and so hardening in security, while he ceaseth from outward hurts.   

SECTIO. VII.  
AND doth he not also by this his sayned subject on to the Witch deceive the Unbelieving world?  
Yea certamely, and that many ways: As First, he withdraweth them from the acknowledgement of God's Providence; who only hath power to send these evil Angels to torment the wicked, and afflict his children, and so to rob God of his glory herein, and to refer it to the Witch, as if Satan were only at her dispose.  
And for their further confusion herein, he provoketh them in revenge of their wrongs, not to look into their sins, which cause the same, or to look up to God who only can heal, because he giveth the wound: But to cry out upon the Witch, to harry her to the justice, to scratch, and practise against her, and so, many times, to shed innocent blood in accusing wrongfully: Or at the best, though the Law may be satisfied, yet God is not glorified, nor themselves truly relieved, Seeing by using unlawful means for help, though the body may find ease, yet the soul thereby is more dangerously ensnared.  
And hath not Satan another dangerous fetch in this subjection? That whereas many diseases come of natural causes, which are well known to Satan, though the simple people are utterly ignorant thereof: Yet seeing the Witch in malice intends the hurt of her neighbour, and to this end sets Satan on work: hereupon it is concluded that all diseases proceeds from Sorcery; and so hereby all sober and wise means are neglected to preserve health, the bridle is given to all riot and excess: and if any thing fall out, 
Note.  the Witch is blamed, and not our distempers.   

SECTIO. VIII.  
THus we have heard one part of the covenant, What Satan must do for the Witch:  
Now let us consider on the other side, What the Witch must do for him again.  
The main matter is, that she must give herself unto him body and soul, But this is coloured, first, by the Time, he will not have it presently, because yet she hath not made up the measure of her sin: And therein he deceives her, that she may repent of her bargain, God may change her mind, etc. and so drowns in security.  
And to this end he hath another colour, that is, the condition, if he perform faithful service: And therefore he will of purpose fail her sometimes, 
Note.  that so she may hope herself free: yea he doth usually leave her, when Authority arrests, to bring her to confusion, that so now she may shame the devil, as we say, and so perform some hypocritical repentance.  
And yet for all this observe, I pray you, his Deepness, in making her sure.  
Namely to prevent after repentance, or at least to deceive thereby.    

CHAP. VI  
Of the Ceremonies of the Covenant.  
HE hath further divers ceremonies accompanying this covenant which tend very fearfully to the confirmation thereof.  
And these are:  
First, As the Lord hath a special Seal to bind his servants unto his obedience; namely, the seal of Baptism, Rom. 4. So when Satan hath once obtained this absolute promise of his Prentices, to yield themselves wholly to his devotion, than his manner is, to set his seal upon them, thereby to appropriate them unto him.  
And this is commonly some sure mark upon some secret place of their bodies, which shall remain sore and unhealed until his next meeting with them, and then for afterwards prove ever insensible, howsoever it be pinched by any.  
To assure them thereby, that as therein he could hurt or heal them, so all their ill and well-doing must depend wholly upon him: And that the Intolerable grief they feel in that place, may both serve to seal up unto them their eternal damnation; And so to awaken and give them no rest till the next meeting again, that so they may hasten the vengeance that now they have tasted of.  
This shall appear the better if we consider the▪ next meeting, and such circumstances of place and actions, that are performed therein.  

SECTIO. I.  
Of the Place where the Witch is summoned for further confirmation and binding of her to Satan.  
When Satan the Prince of darkness that ruleth in the children of disobedience, hath once entangled this Novice within his snares, and set his Privy Mark upon her, thereby to bind her unto him more surely, That she may be yet further given up by the fierce wrath of the Almighty to his power: he hath yet many other Policies to effect the same.  
As first,  
She must be convented solemnly into the house of God, 
Of the convening of Wiches into the Church.  there to make open testimony of her subjection unto him, by renouncing all former covenants with the Lord.  
And here  
Usually, these things are performed in their order.  
First, 
In Daemonology.  Satan blasphemously occupying the Place whence the holy Oracles are delivered, doth thence:  
First, 
1 Approbation of the covenant.  require of his Proselyte an acknowledgement of her covenant, causing her usually in her own person to repeat the form thereof: As IN. do here acknowledge, that upon such condition I have given myself unto Satan to be disposed of him at his pleasure: And  
Secondly, 
2 Kissing of backe-parts.  when this acknowledgement is made, in testimonial of this subjection, Satan offers his backparts to be kissed of his vassal.  
Thirdly, 
3 Information in the rules and mysteries of his Art.  this being done, he than delivers unto his Proselyte, and so to the rest (for many are convened at this meeting) the Rules of his Art, instructing them in the manner of hurting and helping, & acquainting them with such medicines and poisons as are usual hereunto.  
Fourthly, 
4 Accounting for profit.  Taking also account of the proceedings of his other Scholars, and so approving or condemning accordingly.  
Fifthly, 
5 Renouncing Baptism.  for their further confirmation, he yet enjoins them another ceremony: Namely, to compass about the Fount diverse times, there solemnly to Renounce the Trinity, especially their salvation by jesus Christ, and in token thereof to disclaim their Baptism.  
Sixthly, 
6 Sacrificing of their blood.  and in further token of their subjection unto Satan in yielding up themselves wholly unto his devotion, behold yet another ceremony here usually is performed: namely, to let themselves blood in some apparent place of the body, yielding the same to be sucked by Satan, as a sacrifice unto him, and testifying thereby the full subjection of their lives and souls to his devotion.  
Lastly, 
7 Carnal and familiar conversing with them.  to gratify them somewhat for this their dutiful service, it pleaseth their new Master oftentimes to offer himself familiarly unto them, to dally and lie with them, in token of their more near conjunction, and as it were marriage unto him.  
These are usually the ceremonies whereby Satan binds his Proselytes to keep covenant with him.  
And his Policies herein are manifold: both in regard of the Witches themselves, as also in regard of others that shall take notice thereof.  
Concerning the Witches.  
His Policy in convening them into the Church is:  
1 Partly, 
Satan's policies herein 1 in respect of Witches.  to procure in them a conceit of the lawfulness of the business (as being done in so holy a place) thereby to make them secure in continuing therein.  
2 As also to encourage them the rather to hold out by reason of the company wherewith they meet, ready to hearten by presence and example.  
3 And doth not Satan by this convening them into the house of God, and there presenting himself unto them, procure in their minds a conceit of his Deity and sovereign Power, that so they may yet better conceive of their dealing with him, and more willingly perform all covenants, seeing as God he requires nothing but his due, as God he will perform with them to the full, and therefore they must not flinch from him.  
4 And surely if we shall look up unto the overruling hand of God herein, in giving Satan his enemy leave to Profane the place of his worship, and thus to appear there unto his Proselytes for their further condemnation: May not the Lord have these ends herein in respect of these Witches?  
1 That here they may receive the punishment of their gross hypocrisy, and profaneness for their former abuse of God's holy ordinances, and bodily service, lip-labour, etc. where they committed the sin.  
2 That here they may be hastened to the participating of this punishment, by being provoked to fearful blasphemy, and renouncing of that God whom formerly they served, and so might be more justly subjected to the power of Satan.   

SECTIO II.  
And may we not here learn many profitable things?  
Doth not our gracious God tender some light unto us out of this darkness? 
Uses herein to the Saints.  Yea surely.  
1 Our Profaneness is reproved, 
1 profaneness reproved.  that abuse and defile the house of God with our bodily service, & vain thoughts and speeches, rather like a company of devils, than the Saints of God.  
2 Our superstition is condemned, 
2 Superstition condemned.  in ascribing holiness and perfection to the place of God's Worship, as if the place did sanctify our service, or shield us from danger: as if we were free from Satan when once we have got the Church over our backs: As if no prayers were available but what were offered up here. Doth not Satan hereby take away the benefit of private prayer which indeed as the life and touchstone of the public? Doth he not provoke us hereby to rob God of his glory, in ascribing that unto the place, which is proper only to his Majesty? Doth he not utterly frustrate & prevent all spiritual worship of the heart, as if the performing of a little lip-labour in the house of God would serve the turn; we need not stand upon any inward touch or feeling, it shall suffice that we have offered up the sacrifice of our lips before the lord 
3 Private praying in public exercises taxed.  Surely when I consider the practice of the time, namely, when we come to the house of God which is appointed for public prayer to be performed jointly by the whole Congregation, we then fall to mumbling our private devotions, yea when the public Exercises are in hand, so that for the present we neither can join with them, nay rather indeed do disturb & give offence to the Congregation, in not consenting with them, me thinks even Satan's Proselytes may here condemn us, who carry themselves more regularly in the house of God to serve the devil, than we here to the service of God. These wretches, I warrant you, 
Customary and formal worship reproved.  are kept from sleeping, they spare not their blood to please the devil, they are contented to submit themselves to any base office hereunto: Nothing can keep us waking, not though jesus Christ be crucified among us daily, though we are partakers of his blood, yet we will not kiss the Son of Righteousness; we cannot so much as shed a tear in testimony of our renouncing of sin and Satan; whereas these wretches spare not their dearest blood to show their homage unto Satan.  
4 And are we not hereby taught, 
2 Instruction to wall in great fear in GOD'S house.  now to fear ourselves most, when we are before the Lord, in his Sanctuary, because Satan will now be one with us, both to hinder us in the service of God that we shall not profit, or else to puff us with Pride, as if we had deserved much hereby: and then to accuse us of presumption, that so he may drive us to despair.  
Surely, seeing we cannot be free from Satan's snares, neither the house of God will protect us, nor our own houses can shield us, but Satan will be closing to rob God of his glory, 
2 To search & subdue the heart to worship God in spirit▪  and us of the comfort of any public duty; shall not this send us to the searching of the heart? shall it not teach us to worship God in spirit: that so Satan may not be acquainted with what we are about, and so may not interrupt us, or if he guess at our purposes, may be yet confounded, in that our hearts are best known to the Lord?  
It is our comfort unspeakable before our God, that hereby we desire to worship him in truth, because, as our hearts witness with the truth of our endeavours, so do they also witness for God against us, the imperfection of them: that the Lord may be justified when he judgeth, Psal. 5 1. 4. 5.  
That Satan may be prevented, and confounded, by this judging of ourselves, that hereby we may be daily provoked to perfection: by labouring to be found in Christ, not having our own righteousness, and so may grow up in him to perfect holiness, Philip. 3. 13.  
Shall not this teach us to try our public worship by this touchstone of the heart, 
3 Public worship to be tried by the heart.  and not the place? Shall it not wean us from the love of this world: seeing no place so holy, no means so sacred, but by Satan's policy they may be abused? Shall it not provoke us to hunger after our dissolution, 
To recant us from the love of the world.  that so we may freely and continually glorify our GOD in his blessed kingdom?  
Doth not this condemn that pompous and carnal decking of the house of God, 
1 Reproveth pompous & carnal decking of god his house.  rather to please the eye, then affect the heart, rather as a Palace for the god of this world to revel in, and prey upon new-fangled and silly souls, than a place of spiritual worship, for the great GOD of Heaven and Earth?  
Certainly, when I observe some occupying the place of God's worship: and thence delivering unto God's people Chaff in stead of Wheat, 
2 Here reproved carnal & merchantlike teaching.  nay sometimes poison in lieu of wholesome food, making merchandise of the word of God etc. may I not conclude, that these are the devil's factors, bartering their own, 
2. Per. 2. 2.  and their people's souls unto him, 
Ezech 13.  for alitle, vain credit, and for a few shekels of silver, and morsels of bread? herein far worse than the devil himself, that whereas he means plain dealing, to draw them to damnation: 
Note.  these notwithstanding pretend to show them a nearer way to Heaven, promising liberty, when themselves are slaves to corruption, and so nouzling in security, and excluding repentance, do thereby carry their people in a dream▪ unto hell, 2. Pet. 2. 19 20.  
And when I consider on the other side, that faithful teachers, who labour by enforcing the Law, 
Faithful teaching justified.  to bring the people to a sight of their sins, and so to a denial of themselves, 
Mat. 11. 28  that they may hunger after Christ jesus: being loaden with the burden of their sins: That such, I say, are notwithstanding traduced, as Preachers of damnation, no better than Satan's harbingers, to drive silly souls through despair into the very snare and pit of destruction.  
Me thinks I observe here, a far more dangerous practice of Satan, than this, with these Novices, to renounce their Baptism, even to cause the people of God utterly to reject the true means of their salvation, namely Christ jesus.  
In that he will not suffer them to see, what need they have of him, by humbling them with the Law, that so they might be forced out of themselves, 
Gal. 3. 24.  to rely wholly on his sacrifice for the pardon of their sins. Is there not more hope of the salvation even of these Witches, that are thus kept sensible of their woeful estate, either by the smart of their privy match, or by such continual tampering with them, sometimes by ugly apparitions, to terrify them, eftsoons to keep them watchful by continual employments. Is there not, I say, more hope even of the recovery of such, then of many thousands in the world, 
Desperate estate of secure ones.  who are lulled asleep in security, and fatted up, without all sense of danger, even to utter destruction?  
Oh that we were wise to understand these things, to Try the spirits, and choose the good and perfect way. Is not the Prophet a snare upon Mispath? and profound to deceive? Is it not just with God, that because we have not received the truth, therefore to give us up to strong delusions to believe lies, 2. Thess. 2. 11. 12.  
Well, this we may learn, by this impudency of Satan, in abusing the place of God's worship: and drawing his Proselytes hither for their further confirmation in their subjection unto him. 
Instruction to profess Christ publicly.   
And are we not yet further taught hereby, to make a profession to our God of our subjection to him, 
1. Pet. 3. 15  and that publicly, when we shall be called hereunto further by the magistrate, to give an account of our hope, or by the Minister to approve our profiting by the word; or by our Christian brother, to confirm him therein? nay, ought we not, to stop the mouths of the wicked, by acknowledging our sovereign Lord the great God of heaven and earth: seeing the wicked are not ashamed to honour their master the devil: glorying in this, that they are the damned crew? etc. 
Damned crew taxed.  shall not even these silly deceived souls, rise up in judgement against such monsters, that are drawn to that through fear, or ignorance, or hope of present release, seeing these wittingly and maliciously, as it were defy God: & with an high hand, blaspheme, and tread under foot, the blood of the covenant, acknowledging willingly, and with great applause, their subjection to Satan? Nay, 
State-christians condemned.  shall not our Politic and State-christians, be condemned by these poor and base creatures, who upon necessity, and through fair promises only are brought to this subjection?  
Surely, when I observe, the wisdom of the flesh in many great & mighty of the world, that either come to the house of God, only to receive honour, & to maintain credit, and outward esteem; or else, to hedge in some profit and suck some advantage hereby; or else rather, to honour the word by their presence (for this is usually the best end) then to be humbled and reform thereby▪ rather, I say, to control the ordinances of the mighty God, then to be brought in subjection under the power thereof: may I not conclude, that herein they rather publish their homage unto Satan, 
As rather serving the devil then God.  then testify any obedience unto the Lord? Are not these the very stratagems of Satan, to ensnare unstable souls, 
Note.  by causing them thus to abase the word, thus to pervert the holy ends thereof, are not the wicked hereby justly given up to the illusions of Satan, for the profaning of God's ordinance? do they not by these abuses, testify their obeisance unto the Devil, while they pretend the honour of god, do they not in seeking their own honour, abase that which belongs to the Lord, approve themselves to be imps of that king of Fear, who in all things seeketh to rob God of his glory.  
And what else may we deem of the high mystery of carnal wisdom challenging Pre-eminence over the word of God, 
Authority above and contrary to the word, reproved.  in determining Laws: beside, or contrary to it, confining & suiting it to it crooked Rules; binding and losing it, for the satisfying of it lusts. Is not this a plain badge of of that man of sin, that some of perdition? Is not this an apparent evidence of it subjection to Satan? And if we shall scan the mystery of that sublimated policy: 
Absolute subjection to man condemned.  that nowadays, he is not a wise man, who is not a servant unto men, submitting himself to be new moulded & fashioned according to the lust of his Patron. This blasphemously chalenging him as his proper creature; & the creature rejoicing as in his sovereign creator, conforming heart and hand simply to his devotions: May we not see Satan here advanced as god of this world in the children of disobedience? May we not conclude, that such absolute subjection as is given unto man, is wholly taken from God, and given to the Devil?  
And what may we deem of the common Idolatry of all sorts? 
divers Idolatries of the world reproved.  One makes the wedge of gold his hope: An other makes his mistress the sovereign of his heart: this, makes his belly his god, the other sacrifices to his net, etc. Are not all these (in effect) sacrificers unto the Devil? Is not subjection and homage performed unto him, even in them all?  
What shall we think of the general and ordinary service of God in these days; the most fear him with their Lips, but their hearts are far from him: the best usually serve him but by halves, they cannot be Saints, God must bear with them in some sin; they must live, & therefore they must strain a little: they are but flesh and blood, & they do what they can, God must be merciful to them in this etc. Do they not in all these, show themselves servants to him, whom yet they obey, even the prince of darkness, the great deceiver of their souls?  
Is not Satan the lord of their hearts, 
As the homage to Satan.  while they serve God but with their lips? & doth he not hereby hold their hearts faster bound unto him, in that he giveth way to their bodily service; nay, will he not have their tongues also at his devotion, at a pinch, to curse the same God whom they seem to bless, 
jac. 3. 34.  or to slander their brethren, and condemn them of hypocrisy, because they labour to serve God in spirit & truth?  
And is not Satan's cunning the more dangerous, 
Hypocrites condemned  in that he is content to hold the wicked but by one string? Is not their state more dangerous, that while they seem to have escaped the pollutions of the world, & to make a fair show in the flesh; 
2. Pet 2 20  as if they were good Christians, 
Gala. 6 12  glorious sepulchers, yet either inwardly they are full of rotten bones, 
Matth. 23.  or else one dead fly will be sufficient to corrupt all the ointment of the Apothecary, 
Eccle. 10 1  easily may Satan recover his full possession again: even by reason of that one traitor, which they shall nourish in their bosoms: Shall he not reenter with seven worse spirits, 
Luk 11. 20  and so the later end of that man shall be worse than the beginning: The dog shall return to his vomit: and the swine unto the mire, of which he was cleansed, and so become twice dead, and plucked up by the roots: 
2. Pet. 2. 22  even twofold more the child of perdition, 
jude 12.  than ever he was before?  
O that we were wise to discern ourselves whose we are! and whom we serve! how long shall we halt between two opinions? If God be Lord, deserving all service at our hands, 
Mat. 23. 15  enabling us by his spirit, to offer up our bodies and souls, 
Rome, 12, 1  as a reasonahle service unto him: (& what more reasonable then to give him his own, 
Mat. 11. 29  that hath bought it so dear.) If his yoke be easy to those that will take it up, and his commandments not grievous, to those that will endeavour the performance thereof.  
If he be contented to accept according to that which we have, 
〈…〉  not requiring what he give us not. 
2. Cor 3. 12  If he vouchsafe the Will instead of the Deed: If he that gives Will, will give the Deed also, 
Phil. 2. 13  that we may serve him in Truth, though we cannot be perfect: 
Phil. 3.  That the sense of our imperfection, may still send us unto the Fountain Christ jesus, that so from him we may still draw forth waters to eternal life, being daily found in him, not having our own righteousness, that so through him we may daily make our requests Manifest at the throne of Grace: That we may be careful in nothing, 
Phil. 4. 6.  nor fearful of any thing: 
1. Pet. 5. 7.  Casting our care upon God, because he careth for us, and committing ourselves in well-doing into the hands of our faithful Creator, 
1. Pet. 7. 18  still forgetting that which is behind, 
Phil. 3. 13.  that we may hasten to that which is before, for the price of our high calling in jesus. Who may not try himself hereby whether he be in the faith or not? Who will not daily strive and endeavour to make himself thus manifest unto God and to his own conscience? 
2. Cor. 5. 10  If he that is in Christ must be a new creature; 
2. Cor. 5. 17.  so new that all old things must be abolished, because he that abids in the flesh cannot please God, Rom. 8. And if we nourish but one known sin we are guilty of all: 
jam. 2. 11.  If we must have respect unto all God's commandments, 
Psal. 119.  desirous in all things to please our blessed God, 
Heb. 13. 18  Not caring for the flesh, to satisfy the lusts thereof: 
Rom. 13. 14.  Will it any thing avail us to plead Flesh and Blood? If there be but one thing wanting, will all the rest any whit avail us? If Christ jesus be not thus us in, 
Lue. 18. 25  That the body is dead to same, 
2. Cor, 13. 5  but the Spirit is life for righteousness sake; 
Rom. 8.  Are we any better for all our formal righteousness then very Reprobates, 
2. Cor. 13. 5.  the very slaves of Satan to whom yet we do obey, to whom we there perform most acceptable service, when we do think it sufficient to serve God according to the flesh, either by halves, for a season, etc.  
Let this serve for our Trial herein, 
Trial of sincerity.  and let us give our hearts to observe here further matter:  
Do we think that Satan in tampering thus with Witches, intendeth only, either their own bane, or else, by them to hurt only the bodies of others?  
No surely, as his principal end is, by all means to dishonour God, and discover his malice, and rage against the Almighty, so doth he express his hatred against God, in destroying the Creature, and in the Creature that which most resembleth God. And therefore he not only aimeth at the Divine soul, but by all means laboureth the general confusion of mankind: that so (if it were possible) he might rob God of his glory, in saving any; you see how he spared not our very Saviour himself, 
Mat. 4. 5. 6  the head of his Church, and will he not attempt (if it may be) the destruction of all the members? And doth he not prosecute this his design, in the other Ceremonies, whereby he obligeth these miserable wretches yet faster unto him? 
Use of the ceremony of accounting with his Proselytes,  For, what else doth that other practice of his aim at, in taking account of his vassals, and informing them in the mysteries of his damnahle trade: rewarding them accordingly as their pains hath been, and enabling them hereby to commit further mischief?  
As hereby he blasphemously imitates the Offices of that great judge and mighty Saviour: 
1 Satan herein blasphemously imitats God, usurpeth the offices of Christ.  instructing them as a Prophet in their several duties, censuring them as a Supreme judge and sovereign, according to their exploits.  
As their high priest enjoying the sacrifice of their blood, as a pledge and bond of their allegiance, and satisfaction for their failings: So doth he hereby also more desperately ensnare their souls: As, 
How the Witches are deceived hereby.   
1 Arresting them hereby wholly to stand to his verdict, & so to make a mock of the day of Christ's coming.  
2. Deceiving them under pretence of these natural medicines, 
Note.  as if it were by virtue of them, not by any Covenant with him, that such effects followed.  
3 And binding them hereby surely to him, by his familiar & careful dealing with them, in furnishing them with all means, to become masters of their desires.  
4 Puffing them up with conceit of extraordinary skill in Nature's secrets, & so with a vain imagination to be as gods, through such rare knowledge and great power: thereby lulling them in security: that so they may hasten their damnation. Thus are these Witches ensnared thereby. But may not this his policy extend itself also unto others?  
Yea surely; 
Conviction of idle ministers hereby.  Behold (saith reverend Latimer) The devil is a more careful and painful Dioclesian in his charge then many of our idle and Idol Pastors are in theirs. Satan is never idle, he is always going about to destroy the souls of men: These sleepy dogs lie still in their kennels, 
Esay 56. 12  fatting themselves with the fleece & leaving the flock to be devoured of the wolf.  
2 Satan is always resident upon his charge to keep the same in his claws: These leave the Flock, and attend the Courts of Princes, or their Hounds and Hawlkes, or worse: as for the Flock it may sink or swim; Better far to be such one's Dogs or Horses then to have their souls committed unto them.  
3 Satan he will take account how his Scholars do profit, he will see that the non proficient shall be sneaped, and the painful encouraged: These by their evil example corrupt the Flock, discourage those that are forward and zealous, encouraging those that live at ease in Zion, and will eat any fly, as peaceable men, quiet neighbours, wise and discrete subjects, etc.  
4 Satan will not cease to inform his Proselytes further in the Mysteries of their Trade, that so they may be more skilful and profitable in his service; These complain, that the people have too much knowledge; they labour rather to keep them in ignorance, and to darken the light by their profane handling thereof, that so they may pluck out the spiritual eyes of their people, 
Note.  and so to lead them about with them, 
jud. 16. 24  like blind Samson, to sport with their follies, and gain by their infirmities.  
Thus shall Satan's vigilancy condemn the slecpinesse, and carelessness of carnal Pastors.  
But this is not all that may be gathered out of this Ceremony.  
1 May not this be a stumbling block to the Separation, 
Stumbling block to the separation.  to renounce our Assemblies, when Witches, yea the devil and all, can Lord it therein?  
2 May not this be an occasion to despise the holy Ordinances of God, the Word, Baptism, etc. seeing they are thus profaned by these cursed miscreants, 
Stumbling block to the Familist and Anabaptist.  and so in seeking to run from God, or rather from the devil abusing these things, even to run to him, with the Anabaptist and Familist, for Revelations and Enthusiasms.  
If now we shall take a further view of that other ceremony in causing his Proselyte to compass the Font, and there to Renounce her Baptism: as herein he intends to harden her heart the more, by this blasphemous disclaiming of the Seal of her salvation, and so to bind her more firm unto him; 
Policy in renouncing the outward seal.  so hath he also diverse Fetches herein to deceive others.  
As First, to cause Ignorant and unstable souls, to rest in the necessity of the outward Seal.  
As 1 To fear damnation if they want it, 
1 In causing the ignorant to rest therein.  which gave occasion to that blasphemous and sacrilegious intrusion of Midwives to the performance cie of that ceremony in a case of necessity.  
2 To presume of certainty of salvation upon the having of the Seal; as if outward Baptism made a Christian, and nothing else, and so to open a gap to all profaneness.  
3 And so by building salvation upon the outward Elements and means; thereby to imply an uncertainty, and failing thereof upon the want of outward means: 
To build salvation upon visible means.  As if upon extremity, we should be enforced to deny our profession, therefore we should be deprived of our salvation, if by persecution we should be driven from the outward means, as the Word, Sacraments: therefore also our hope of safety were gone. And hence  
4 Erecting an Anti-christian visibilities, as if no Church; where no public liberty of the Means: That only the True Church where the Form of Religion is kept a foot, howsoever the power thereof be therein denied.  
Thus doth Satan deceive by this Ceremony of Renouncing Baptism.  
And doth he not also notoriously beguile unstable souls by that other ceremony, In causing his Proselyte to confirm her subjection by venting of her blood and offering it up unto him as a Sacrament of her loyalty, 
Use of the sacrifice of blood.  and entire devotion unto him?  
Yea surely, he may pretend hereby Thankfulness in the Witch 
To the Witch.  that thinks nothing too dear for him.  
He may intend hereby the profaning of the blood of Christ, as if her own blood should seal up her faithfulness and pledge her zeal to increase his Kingdom.  
He may hereby make her more desperate and greedy to shed the blood of others in revenge of her own.  
He may hereby prepare her by this continual issue of blood, causing pain and waste of the body, to hasten her own destruction by accusing of herself, etc.  
But his intent is also to condemn the world: 
Use to the world of condemnation.  That will not afford a good word for Christ, not endure a fillip for him, much less insist unto blood in so good a cause, As also to scorn and condemn the Manhood of the world that consists only in this, to shed their blood in revenge of their own quarrels, or for the defence of their friends, A Witch will do as much to please the devil: A Witch will not spare her blood in her Mr. quarrel.  
And so to deceine the world: 
2 Of deceit; 1 Heretics.  As first Heretics, that if they justify it with their blood the cause is good; so say the Papists, so boasted the Ancient Heretics.  
Secondly, seeing these Witches are adored as Gods, in the hearts of godless people, therefore if they spare not their own blood, may they not be prodigal of the blood of others? This is one ground of all that cruel murdering of infants, 
Papists herein deceived.  of friends, of enemies; yea bathing themselves in the blood of Princes; They (for the most part) are prodig all of their own blood, yea they offer it up willingly unto Satan, to prevail by this means in their wicked purposes, and must they not gratify him with continual shedding of blood? must they not satisfy their own blood by pouring out the blood of the greatest, that so thereby they may make way for General convulsions, and massacres of all sorts.  
Thirdly, nay who will not seek to imitate these ghostly Fathers; nay indeed who can choose but follow them; either they will cozen and disappoint their followrs, 
Practise of Papists.  and so through discontent and despair will drive them to Butcher themselves; or else by partaking with them in their devilish plots, they will draw them within the compass of Authority, that so their blood may recompense their offences.  
If now for every drop of blood which the Witch shall shed, she may gain so many souls to the devil, or take away life from so many others, Is not her blood dearly bought?  
Look to this you that seek to these Proctors for the devil, you that betray the glory of your God in seeking help of Satan: behold the Lord will give you up, and remember that which followeth.  
You shall have the honour to kiss the devil's backparts, 
Use of kissing Satan's backparts.  and so hath the Witch: The base and unseemelier the homage is, the more it binds, Reason being turned upside down cannot judge otherwise thereof: The more unseemly the more it binds, as agreeable to flesh, that delights in filthiness, it is just with God to give up to such slavish baseness, because his service being most pure and holy, is rejected. Look upon Popery the nurse of Witchcraft, 
The glory of Popish Religion it shame.  most glorious in her greatest liberty to the flesh, in the grossest filthiness thereof commending horrible uncleanness not to be named, as if delighted in kissing Satan's backe-parts: Thus doth Satan recompense his best scholars.  
That we may prevent this, learn we to Regard the knowledge of God, to increase therein, to make conscience of practice as we know, so shall we not be given up to such monstrous wickedness, Rom. 1. 28. 29. 30.  
As for that Private familaritie which Satan hath with the Witch, 
Of Incubi & succumbi.  in conversing with, and carnal knowledge of her body, whether this be performed really, or by some collusion, it matters not: I dare not simply deny but that Satan may have this dealing with her, as being able to assume a dead body that is not yet corrupted, and so by his spiritual qualities so far to enliue the same, as that, though not by any seed therein, because it appears that it purgeth out together with other humours, immediately upon the dissolution, yet by some other seed, stolen from a living body (to which I rather agree, because it is confessed that such seed is usually very cold) he may pierce the body of the Witch.  
And further also so affect the same, 
How Satan may have carnal copulation with Witches, and of the effects thereof.  as through the divine justice to procure some monstrons' birth, either through mixture with the seed of the woman, or else (which I rather incline unto) he may by his skill, through Wind or other pestilent humours, so affect the body of the Witch as that it shall swell, and increase, as in a True Generation, yea at the time of the birth, shall be subject to pain and such travel as is usual to women in such case, and then in the time of the breaking open of the womb may foist in some Infant stolen else where, or delude the eyes of the beholders with some Imp of his own, in the shape of a child; or with some dead child taken up and enliued to the purpose: Which things are easy for him to do, thereby as to give testimony of secret acquaintance, so to deceive the Witch with her new Darling, which likely shall be but a baby of a day old, so to increase withal her sorrow, and yet ease of the trouble, which is happily the desire of such monsters, that so they may be free to the satisfying of his, and their own insatiable lusts.  
This (I say) howsoever it may be granted, yet I cannot see but all this may be done, as well as others of as great consequence, even by delusion and imagination; And yet both to one end, even to deceive the Witch, and Others.  
Touching the Witch, she is hereby deceived many ways: As  
1 She is fed with shadows in steed of substance, 
The Witch how deceived hereby.  with cold and dead delights, in steed of real contentment of the flesh.  
2 She is put to a great deal of pain and torment in the bearing and birth: and in the issue, either some Monster or Abortive is brought forth to increase her sorrow, and procure Horror and Despair.  
3 This disapointment of her lust, enrageth and increaseth the fire, and so provoketh to further mischief for the satisfying thereof.  
4 So is she faster bound unto Satan for the satisfying of her lusts; and for the gratifying of her Master, still put upon new mischiefs, that so at length she may make up her measure.  
Thus is the Witch deceived by this familiarity with Satan: And doth not this also prove a snare unto others? Yea surely.  
This conversing of Satan with the Witch, 
How others are deceived.  hath been the ground of all these Conceits of Fairies, etc. whereby the Papists kept the ignorant in awe.  
And is not the Lord rob hereby of the glory of his justice, who punisheth Adultery sometimes with strange and monstrous births, 
God robbed of the glory of his justice.  That because by this familiarity with Satan some such monsters are eftsoons brought forth, therefore all such effects are restrained to this cause: either some Witches brat is foisted in, etc. or else caused by Witchcraft, etc. Thus is the Lord robbed of the power of his justice, when his immediate hand is ascribed unto Satan.    

CHAP. VII.  
Of divers other means whereby Satan confirms his Proselytes in their covenant with him.  
BEsides these former Ceremonies and familiarity, mentioned before, Satan hath other means also, as occasion serves, and their dispositions suitable, to keep his Novices from revolting and starting from him. For there is no question, but notwithstanding all this former making sure, yet some occasion will be offered to startle these Witches, 
Occasions of repenting of the bargain.  and so to procure some remorse for the bargain.  
1 Either some outward affliction, or their own present case, being likely miserable, suffering much want, etc. may breed discontent, and so Repentance of the bargain.  
2 Or else, the Lord may awaken the conscience by the power of the word, and so confound this desperate match; or Satan himself may of purpose fail his pretended mischief, leaving her for a season, or not doing according to her command, thereby to prepare her by this qualm to eternal vengeance.  
Wherein, lest she should now grow altogether melancholy, and so submit herself indeed to the true means to undo her bargain.  
Observe I pray you how Satan bestirreth himself.  
First, in this case, 
How Satan dealeth herein.  he will not stick to delude her with proffers of gold, and dainty fare, granting her opportunity▪ to satisfy her lusts, where she likes, 
1 making glorious proffers.  as her age and disposition is, heaping on kindness upon kindness unto her; fitting her with music and all carnal delights; flattering and crowding most basely into them according to their mere stirring and generous disposition.  
If by these means he cannot yet make them sure, but that the sting of conscience doth still stagger, 
2 Using strange terrors.  and challenge the bargain; then he discovereth him in another fashion.  
1 Not only keeping them shorter, that they may fawn upon him, but threatening to discover them, that so they may undergo the punishment of the law.  
2 Yea further also withdrawing himself from them, and so refusing to be at their check; yea crossing them in their desires, and contradicting or exceeding their commands.  
3 If this will not prevail, than he causeth them to renew their homage by yielding their blood, to be sucked of him, which he will not fail now more freely to draw out, even to fainting and extreme pining of his staggering proselyte, and appearing further unto them in most fearful and ugly shape, 
Fearful Apparitions.  thereby to hold them in with fear, yea, not sticking sometimes to threaten with present death, by tearing them in pieces, scorching them with flaming flashes, etc. and all this to let them see what they are like to trust to: that so even through despair, they may rest content with their bargain, 
Note.  upon hope that their torments may be yet deferred, or at least upon necessity to please their cruel master, and so resolve to make the best of a bad market, and to take their pleasure while they may,: ot at least to prepare way hereby for their discovery, as being weary of his service, and greedy of further employment: It usually falling out in such cases, that when by these terrors of Satan, these silly souls shall be brought to despair,  
The horror of their Conscience will not let them be at rest: but obscurely even now will not fail to use often means of their discovery, either by voluntarily coming to the parties afflicted, to be scratched of them, or confessing themselves in general, guilty, of such and such things, and by their diligence about the distressed parties, and often enquiry concerning them, or else by their faint and sottish excuses of themselves. By such like means, I say, they will not obscurely detect themselves, through the guilt of their conscience, and so hasten hereby their deserved vengeance.   

CHAP. VIII.  
Of the diverse kinds of Witchcraft, where especially of Good and Bad Witches, and that the Good Witch is the most dangerous and powerful.  
THere are two Principal kinds of Witchcraft. 
Two kinds of Witchcraft.   
Namely, Divining, whereby strange things are revealed, either, past, present, or to come, by the assistance of the Devil.  
Or working, which is employed in the practice and real working of strange things or wonders.  
Concerning the former of these; my purpose is so far to speak thereof at this time, as may concern the Discovery of the Good Witch: who specially triumphs in this power of Divination, and conjecturing of unknown and hidden things.  
1 And therefore, first let us consider, By what means Satan may give notice of unknown things.  
2 How far he can proceed herein. 
How Satan knoweth things to come, and how far.   
That Satan can discern (in some measure) things past, and such as are to come, is apparent.  
1 Because he is acquainted with the prophecies of the word, 
By acquaintance with the Scriptures.  and so stealeth out of them many secrets, concerning things to come.  
2 Satan being exquisitely skilful in the knowledge of natural things, 
By skill in Nature.  as of the influence of stars, constitutions of men, the kinds, and virtues of plants, roots, herbs, etc. may out of this experience give a probable guess, at events of things, out of the certainty of their causes.  
3 The presence of Satan and the evil Angels, 
By his presence in most places.  in most places, and communicating their knowledge together, wherethrough they are acquainted with the secret consultations of Princes, may give also furtherance to this knowledge of things to come, as hereby being able to inform their Agents hereof, who acquainting by this means, the world withal gain this reputation, to foretell things to come.  
4 Add we hereunto, 
By his power in putting evil purposes into the mind.  the power of Satan, in putting into men's minds, wicked counsels and purposes: which he discerning to be apprehended, & resolved on, doth thereby acquaint his Proctors herewith, and so they become to foretell of the same.  
5 Consider we the agility of Satan's nature, whereby being able to convey himself in a trice from place to place, 
By his nimblnes & agility.  he comes by this means to the notice of many strange and hidden things to the vulgar and ignorant, and so communicates them, to serve his turn, to his Proselytes and Creatures.  
6 Fspecially consider we, 
By divine revelation  that Satan being God's instrument to execute his judgements in the world: hath therefore even from the Lord revealed unto him many things; as the place, 
M. Perkins  time, and manner, how such things should be done: which Satan (being no blab) can publish to serve his turn, so far as shall tend to the trial of the Church, and stumbling of the unbelieving world: thus he came to reveal unto Saul his end, as being informed thereof by the Lord: who had taken his good Spirit from Saul, & left him to Satan, and so informed Satan in the means to execute his wrath upon him, 1. Sam. chapter 28. verses 20. 21.  
Thus may Satan attain to some knowledge of things to come.  
If we would know how far:  
1 Surely, we are to understand, 
How God knoweth things to come, and how Satan  that to the Lord only belongeth this absolute prerogative, as to know things to come certainly, etc.  
2 In The nature of the things themselves, without respect to their causes and signs.  
But Satan only knoweth them probably, and by their signs & causes.  
This ground being laid, we may hence gather, that the good Witches being informed by Satan, know no further than their Tutor, that is, probably, doubtfully, and deceitfully: and therefore must needs deceive themselves and others.  
This shall appear the rather, if we consider the means, whereby they attain to this knowledge: which being no ordinance of God, to reveal secrets, nor any instinct of Nature yielding directly such effects: it must needs follow, That the knowledge contrived therefrom, proceedeth from Satan's cunning, shrouding his familiarity and intelligence under the rule of these creatures, that so it may not be discerned to come from him, but rather from the prediction of the Rule of Nature: as also, if it prove doubtful and contrary: yet Satan's credit may be saved: seeing he can post it off to the uncertainty of the Creatures, or some accident altering the former prediction.  
It being most certain, that as the knowledge of Satan of himself, is at the best doubtful & conjectural in many things: so it becomes hereby much more intricate and deceitful, when it is shrouded under the mask of Natures enfolded variety.  
What this variety of Nature is, appears by the ancient practice of the heathen, among whom, by these & such like means Satan reigned as the unknown God.  
These were the Flight of Birds. 
Acts 17.   
2 The Entrails of beasts.  
3 The observation of the Stars and those celestial bodies, Esay 44.  
4 Dreams, Dan. 4.  
5 Lots, Hest. 3.  
Of all which we may thus conclude, That seeing 1 these were not ordained constantly to foretell things to come, 2 neither have any natural property inherent in them, yielding such knowledge, or any likelihood thereto: neither indeed was it necessary that men should be acquainted with what is afterward, otherwise then may concern their Salvation: seeing the word is sufficient for this: therefore it followeth necessarily:  
1 That these are but Satan's cloaks to conceal his immediate and dangerous Covenants with men.  
2 That by these Satan withdraws men from embracing of the word.  
3 That for the contempt of the word, the Lord in justice gives up to be deceived by these, 
2. Thess. 2. 11. 12  so far forth, as not only to rest in these predictions, and so by the uncertainty thereof to be confounded thereby: but as if so be the reason of this uncertainty, and failing in the success of these predictions, 
Note.  proceeded rather from want of our obsequiousness, and diligence in attending these predictions, then of any real improbability and absurdity in them: hereby Satan maketh way for his further advancing in our hearts above all that is called God, by procuring us to a more base subjection and bondage to the Law of the Creatures, toiling us with a more painful study and inquisition into the books of the Creatures. And so provoking us to a worship of the Creature, by confidence therein, above the Creator blessed for evermore; And so in the Creature to worship the Devil especially:  
And that;  
1 By obeying his council, in leading us to know, what concerns us not.  
2 By using his means, for the compassing of this knowledge.  
3 And by resting still in the means, though yet they do deceive us.  
4 Embracing his intelligence, clouded under the veil of natural causes.  
6 Referring the success of things, not to the providence of God, but to the power of satan, ordering the same thereby.  
For our further information herein, examine we in few words these kinds in particular, that so the vanity of them, as they are used, in Witchcraft, may the more lively appear to us.  
First, 
Divination by slight of Birds condemned.  concerning the flight of Birds, and the noise they make in the same; this, as it is plainly condemned in Deut. 18. 10. & 11. so is there great reason hereof, seeing by no ordinance of God, or secret of Nature, the flying high or low, on the right hand, or on the left, the diversity of noise etc. can prognosticate of things to come.  
As for the entrailes of beasts, Ezech. 
Divination by entrails of beasts wicked.  21. 11. whereby Nehuchadnezzar is resolved in a doubtful case, whether to attempt first; either the jews, or Amonites: this also is a plain colour of Satan's deceit, conjecturing hereby, because neither by virtue of Creatures, nor by any special ordinance of God afterward, have these Inwards of the Creatures any such power conferred into them, to foretell things to come. Indeed, there is some prediction naturally arising out of observation of the seasons & alterations of weather, 
Mat. 16. 2. 3.  accrueing to the Physician, Mariner, & Husbandman. And this according to that order, God hath set in nature, from the beginning: but this is only probable, as to guess of fair or foul wether. Which, though they allow some predictions by these Creatures, yet are they no warrant for others, that are not ordained of God thereto.  
And therefore, 
Predictions by what creatures unlawful.  whereas it is ordinary to divine of future things, by some such like, as by finding a piece of iron, signifying good luck, but if silver be found, than it is evil; to have a Hare cross the way; to have the salt fall towards him etc. these having no such virtue from Nature and divine ordination, it must needs follow, that they are diabolical, or at least superstitious, & no way warrantable. Concerning divination by Stars, the matter seems more difficult.  
For although the word seemeth to condemn the same, 
Divination by Stars unlawful Reason.  Deut. 18. 10. 11. according to the judgement of the best Divines, who though they differ about the Notation of the word, yet they agree all in this, 
Esay 47. 13 14.  that divination by Stars is directly forbidden: 
Dan. 2. 2.  And the Scriptures also in allotting the same Punishment to the stargazer, as to the Magician, do confirm the same. Yet hath this skill gained great authority and account in the world, and doth much deceive the followers thereof: And that for these respects.  
First, 
Obiect. 1.  because the Stars are causes of many things here below, and therefore it may seem lawful to conclude and conjecture from such causes.  
And surely if they were particular causes of these lower things, 
Answ.  I see not but we might conjecture some what in particular from them: If these Stars had power to communicate the knowledge thereof in particular unto us, Or if it were needful that we should know such particular events, Or there were no other means to communicate what is necessary unto us: 
Reason's Why.  But Seeing 1. the Stars are only general causes of things in the world, and that not certain and infallible, but variable and subordinate, to the will of the Creator, who can for his Churches good, alter their particular effects. 2. Seeing they are no ordinance of God to reveal such things unto us, as having no virtue from their general influence to dispose and determine of particulars. 3. Seeing it is is not needful we should know of such particulars, any otherwise then the Word doth supply: And if this be sufficient what need we other? It must needs follow that these predictions are unlawful. 4. As rejected of the Lord, and therefore proceeding from the devil. 5. As presuming to foretell particular events of things, which only belong unto the allseeing and most wise God.  
2 If it be alleged, 
Obiect. 2.  that What is foretell by Astrology, usually falls out true, and therefore why may we not be informed hence?  
We answer, 
Answ.  1. That though it fell out true, yet were we not to inquire from hence, seeing the Word forbiddeth the use of such means.  
2 That things fall out true in particular proceeds not from the necessary influence of the heavenly bodies, but from the cunning of that infernal spirit, who supplieth by his knowledge, what is uncertain in that Art, Insinuating himself into the mind of the Stargaze, 
Note.  being now puffed up with his knowledge, and desiring success therein, to satisfy his pride, what art cannot make good, he yet desireth may be accomplished. And so is given up to Satan in a just punishment of this his presumption, to be lessoned by him in such further Events: and yet most fearfully to be deceived by him to, as shrouding his devilish inspirations under the cloak of that otherwise lawful knowledge.  
For not to deny that, which the evidence of things doth avouch in this case:  
True it is, 
Astronomy how far lawful  that the Sun and the Moon were created for signs, Genesis 1. 14. and so, so far as they are ordained for signs, namely, to distinguish Times and Seasons, as Summer, Winter, Spring. etc. Alterations of weathers in general, they are to be observed of us: but, that hence we may gather any demonstration for the knowledge of particulars, to fall out in the world: seeing their grounds are uncertain, and the mere fictions of man's brain, exalting himself herein in his Pride and Curiosity, above all that is called God. It must needs follow, that this is but a cloak of Satan's forgery, and not any Art allowable from the Lord.  
That the grounds are uncertain and most deceitful, 
Grounds uncertain.  is apparent.  
1 First, 
Reason.  Because the Rules of this Art have no Foundation in Experience: Seeing both the position of the heavens, and the course of the Stars is mutable, and therefore can be no Rule of certain and immutable grounds (such as the Principles of Art must be.)  
2 And secondly, there can be no certain Rules given of those things, which are not known: Now, who knoweth the particular estate of all the Stars? or if he know them, is there any yet able to discern the particular virtues of them, seeing there influences in the Air, and upon the earth, are confused and uncertain?  
3 But the special Reason of the unlawfulness of this Art, is because it requireth confidence in the same, 
Note.  nay in the Author thereof; They must believe he can resolve them: otherwise if he come doubting of his ability, or in way of tempting him, he cannot help him. Now in common understanding if the Diviner bring the thing to pass, here must needs be more than Art; For he that is Master of a lawful Art, can work by his Rules, whether a man believe he can or no: And therefore it necessarily followeth, that this Art is Diabolical, as requiring that service which is due only to God; and so thereby intending the bondage of the soul, as is apparent by the Rules and Confessions of the Chaldeans themselves.  
If here it shall be questioned how 
Obiect. 3.  Moses and Daniel can then be said to have skill in all the wisdom of Egyptians and Chaldeans, Act. 7. 22. Dan. 1. 17  
The Answer is plain, 
Answ.  either they might have skill so far as was lawful, or though they understood the mystery of these devilish Arts, yet it was not to practise, but rather to condemn the same, and so to dehort from the study thereof.  
Well, let this lesson Students, 
Use to Students.  that they be not bewitched with the glory & skill which this Art pretendeth.  
Let it advice us not to run to Figerflingers, 
To all Christians  to recover things lost.  
Let it admonish us that it is devilish to observe the Sign for letting of blood, 
To Physisitians and Surgeons: no Zodiac nor Signs.  whose ground is mere superstitious and diabolical, seeing the ground is a mere Figment, namely; that there is a Zodiac and twelve Signs therein, 
Letting of blood by observation of the Sign condemned.  being a device of Poetry and vain Philosophy, nature yielding no such Ram, or Bull. etc. as they foolishly imagine.  
And the Device confounds itself, as is plain by the absurd relation and proportion between the Rule and the thing ruled, as that the Moon should rule in the cold and moist parts, when she is in hot and dry Signs, whereas rather when it is in hot Signs, it should rule the hot parts and so contrary.  
So that now the Learned Physician hath disclaimed this Bugbear, and therefore if it prevail, it rather proceeds from our strong imagination, and Gods divine justice, in punishing our infidelity, then from any power in that Poetical Fiction.  
4 Let this also reform in us That superstitious observation of days and times, 
Observation of days and times condemned.  as if some were lucky and successful, others evil and unlucky.  
Wherein if the success answer our conceit, it proceedeth not from the Order in Nature, or Rules of Art, but from Diabolical confidence, and Divine justice, giving up to be deceived with our own counsels, and so by degrees, to grow further in league and bondage unto Satan.  
Now concerning prediction by dreams, 
Observation of dreams, how lawful and unlawful.  though it must needs be granted that this was one of God's Ordinances to reveal his will unto his servants, as Numb. 13. 6. job. 33. 15. Math. 1. 20. 2. 13. 19 Gen. 37. 7. 9 & 41. 25. Dan. 9 &c Yet hath Satan cunningly imitated God even in this point also, to deceive his Proselytes by Dreams and Visions, and so thereby to enable them to foretell things to come; as appear, Deut. 13. 3. jer. 23. 25.  
The Mastery will be how we shall discern and distinguish between these Dreams: 
How to discern between Divine & Diabolical Dreams.  To this end  
Let us take notice that as there are Three sorts of dreams:  
1 Such as prooeed immediately from the Lord, as those before, 
3 kind of dreams.  and therefore called Divine. 
1 Divine.   
2 Natural dreams, 
2 Natural.  proceeding from natural causes: 1. As thoughts of the mind: 2. Affections of the heart; 3. Or constitution of the body, according to which suitably several dreams do follow: 
1 From Complexion.  To Choleric persons dreams of Wars, to Phelegmaticke of Waters, Fearful dreams to Melancholic persons, etc.  
2 And so also by these Dreams may we conjecture of the sins of the heart: 
From condition of sin.  because what we conceive or practise in the day, will be corruptly dreamt of in the night, to make us more inexcusable.  
3 Devilish Dreams framed in the brain by Satan; 
Diabolical.  answerable to our desires, as appeareth not only by the practice of the Gentiles, who received their answers by Dreams, but also by the practice of Heretics, as the Manichees, Anabaptists, Familists, etc. who have been confirmed in their devilish errors, by Revelations and Dreams.  
Thus, as hereby it is apparent, there are diverse kinds of Dreams: so may we also for our Instruction, observe many lively differences between Divine and Satanical Dreams. As,  
First, divine Dreams concern General and Necessary things to be known, as the coming of Christ, Revealing of Antichrist, etc. but those from Satan, are either of curious, or trivial and vain matters, either not fit, or worthy to be known.  
If it shall be said, 
How the Sybilles' spoke of Christ.  That the Sibyl's Satan's prophets spoke of these things: the answer is,  
1 That so far as they spoke of them, they had their information from Satan, who being acquainted with the prophecies, 
Difference between Divine & Diabolical prophecies of Christ.  did inform his disciples accordingly:  
2 Yet so, as that neither could he acquaint them with any distinct or clear knowledge thereof: but rather only in a confused and dark manner, whereby they might rather stumble, then inform others to believe the same, neither did his prophet's love and affect the things that were revealed, but rather were constrained to publish so much, 
Note.  as might make the times inexcusable, and so had no power to benefit others thereby.  
But in Divine Dreams the case is clean contrary, for in this place here is vouchsafed unto us, both a very clear and manifest revelation of such things as concern the good of the Church.  
2 The mind of God's servants are affected and subdued to believe the same.  
3 And they are enabled to communicate so far unto others, as that so many as are ordained to salvation shall give credit and obedience thereunto: 
Act. 13.  And the rather,  
Because these Divine Dreams are not only agreeable unto the blessed Word, and so safely to be believed, whereas Satanical Dreams, as they are divers, or contrary to the Word, so they labour especially to withdraw from obedience thereunto.  
4 But especially, whereas the end of Satan's Enthusiasms is to set up Idolatry, and nourish all Atheism and security, Deu. 13. On the contrary, Divine Dreams aim only at the True worship of God, and further the doctrine and obedience of the Gospel.  
5 And here we are wisely also to distinguish of the Times, For seeing now we have the Gospel sufficient to reveal the will of God, 
No divine dreams now to be expected.  therefore we are not in these days to build upon Dreams; 
2. Tim. 3. 17.  so that howsoever they were ordinary before and under the Law, yet now if any shall rest herein, and expect resolution hereby, we are to conclude that it is rather a Satanical illusion than any warning from the Lord, and therefore at no hand to be heeded of us.  
As touching Divination by Lots, 
Examination of divination by Lots.  herein also we had need to be informed, the rather because this Delusion is common and prevailing with the ignorant sort, to abuse the same to wicked ends, and so therein to offer sacrifice to the devil: And therefore,  
Though there may be some lawful use hereof, 
Civil Lots lawful.  as in Civil Occasions, to  
Divide Lands, decide controversies in a case of importance and necssity, josh. 14. 2. Acts 1. 26. etc. so the Name of God be called upon, and his providence attended, and obeyed in the success thereof. 
Sporting Lots unlawful.  Yet neither are we allowed to use Lots in jest, in trivial and unnecessary means, as to set up Banqrouts, to further Plantations, etc. by raising sums of money thereby, seeing this may be obtained by other means; Much less in Gaming, to sport ourselves hereby.  
Especially we are here to beware of such Lottery as tends to resolve doubtful things, 
Divining Lots unlawful.  or foreknow things to come, either by opening a Book, casting a Die, to declare good or bad success; seeing this both implies a secret belief, that such a feat can do it, and so is a worshipping of the devil, etc. seeing by no secret property to that means such things are effected, it must needs follow that it is but Satan's colour, to hide his familiarity with the wicked.  
Hitherto of Divination by true creatures. And doth not Satan also deceive by forged means?  
Yea certainly, as first by answering in the shape of a dead man. 
Of Satan's deceit by answering in the shape of a dead man 1. Sam. 28.  Example hereof we have in that answer unto Saul, where Satan deludes the King with the appearance of samuel's person, when indeed it was only the cunning of Satan, resembling and counterfeiting the same: As is manifest; First  
Because the Lord had denied to answer Saul by ordinary lawful means, 
That the apparition unto Saul was Diabolical, & not real Samuel.  and therefore would not endure to have Samuel raised up to answer him extraordinarily: Luke 16.  
2 The Bodies and souls of the Saints departed are in the hands of God resting from their labours, 
Reu. 14. 12.  and therefore Satan could not have power to fetch the soul from heaven, though he might prevail to raise the body from the earth, which yet I see no reason for, seeing the body also must rest; at least from Satan's power? And would Samuel, think you, suffer Saul to adore him? Surely it is the devil that seeks honour and homage from men, as for the Saints, they strive to give all power and honour unto God, Act. 10. Reu. 22. 8. 9 Add hereunto that true Samuel would have reproved Saul for running to Witches, he would have exhorted him to repentance.  
1 And therefore, 
Answ. to objections  though the Word call him Samuel, yet this was according to that, which seemed to delude Saul.  
2 And though Saul might be told by the Appearance what should befall him, yet might this be done by Satan, as being either acquainted by the Lord with his purpose herein, or conjecturing by Saul's case what was like to come to him for his disobedience to God.  
As for that which the Church of Rome dotes concerning the walking of dead men, 
Confutation of walking spirits.  howsoever the Lord gave power unto his Prophets to raise the dead, yet neither had this Witch any such power, neither was the case necessary why it should be at this time, neither needed Satan to use this means, seeing he might do the feat, as well by himself counterfeiting the shape and person of Samuel: Neither may extraordinary and miraculous working, upon special occasion, be traduced to warrant the ordinary walking of persons after their deaths, whose souls, the Holy Ghost witnesseth to be at rest, and can their bodies walk without their souls?  
Indeed when the Lord was either to plant or restore a Church out of it ruin and desolation, 
Note when Miracles used.  we find in the Word this power of raising from the dead to have been exercised profitably; and therefore seeing now there was no such cause for this miraculous work, it followeth to be the delusion of Satan, and not the finger of God.  
But here me thinks I here some reply that if this were but a collusion of Satan blinding and deceiving Saul, 
Object.  why might he not also deeceive the Witch, as pretending to be raised up by her, that she had power of him, when it might be but some juggling trick to blear her eyes; she raised up no devil in samuel's likeness, but rather was merely deluded with a conceit hereof.  
Surely, 
Answ.  howsoever the Patroness of Witchcraft would gladly thus conclude to condemn the truth of the Word, that there are Witches, which work by Familiar spirits; yet doth the circumstance of the History plainly confound them: Howsoever they also imply further, that the Witch might suborn some man or woman in the likeness of Samuel to give this answer: seeing no mere humane understanding could attain to that knowledge, And therefore it necessarily followeth, that the Witch, by virtue of the covenant with Satan, raised him up; He by his power and skill counterfeited Samuel at an inch, by his experience and office was able to acquaint him with God's will, and so as an instrument of Divine vengeance to hasten him to his destruction.  
And as Satan thus foretells things by means, 
Of Satan's fore telling without means By possession.  either true or counterfeit: so doth he also Divine without means, either possessing those that are his oracles, Acts the sixteen chapter and sixteen verse: or inspiring them by outward obsession with his will and counsels, 
Obsession  whereby they become counterfeit prophets, and revealers of things to come; such as were the Sibyls, etc.  
Of all which we are to make this use: 
Uses hereof.  1 As to judge wisely of the power and manifold cunning of Satan, 2 So to consider of the preciousness of the soul, for which Satan takes such pains, becomes such a drudge, etc. and to prevent the Devil by our care and diligence, not so much for the body and the meat that perisheth, but for the poor soul, that it may be saved everlastingly.  
3 Lastly, seeing Satan by these Inspirations and Exorcisms deceiveth the simple and unstable souls, causing them to believe that such trances and inspirations are from God; 
Difference between diabolical Trances & the gift of Prophecy.  therefore learn we to distinguish between Diabolical Revelations, and the true gift of Prophecy, which God in Trances revealeth unto his servants.  
As first, Divine Trances may be where the soul for a time is severed from the body, 2. Cor. 12. 2. But in these Diabolical though the senses may be bound, or benumbed for a time, yet the soul is never severed from the body, because this is a work miraculous to take the soul out of the body, and reunite it again.  
2 In Divine Trances the pours and faculties of soul and body though their operations cease for a time, yet remain sound and perfect; but in Satanical Ecstasies, the parties being cast into frenzies and madness, the very faculties of nature are impaired, and and so distempercd as that they seldom recover the right use again: At the best, they carry some scar of Satan to their graves; whereas the Saints receive a further measure of Illumination, and increase of grace in all their powers and faculties:  
3 Divine trances do always tend to the good of the Church, confirmation of the Gospel, and advauncement of Piety, Acts 10. 11. those of Satan to the contrary.  
And thus far of Witchcraft by Divination.   

CHAP. IX.  
Of Witchcraft consisting in Operation.  
COnsider we now of Witchcraft in operation: which really worketh strange things.  
This is done, 
Of enchantment, and it unlawfulness, I proved by the effects.  first, by Enchantment; namely, when by some Charm wondrous works are wrought.  
Which is not only expressly forbidden, Deuter. chapter 18. verse 11. but is also manifest by the things wrought hereby. As, 

1 Raising of Stormts.  
2 Poisoning of the air.  
3 Blasting of Corne.  
4 Killing of cattle.  
5 Breeding strange torments in the bodies of men.  
6 Casting out of Devils, etc.    
All which, and such like, works belonging to the divine power, & justice, If therefore they shall be imitated, or in any measure effected, by the creature; It is a plain usurpation of the divine office, and a flat perversion & disgracing of the divine Providence, as being accomplished by indirect means.  
Now, 
Note.  that these, and such, are the effects of Witchcraft,  
It is not only apparent by the Confession of Witches themselves: but further cleared by the testimony of the word; 
2 By the word.  who ascribeth this power unto the Charmer, Eccles. 10. 11. where the Original yields thus: If the Serpent bite before he be charmed, what profit hath the master of the tongue thereby, that is the Charmer? signifying therein, that if the Charmer come in time, he might prevent by his charm, the Serpents stinging.  
And what else (I pray you) doth Balaams' words imply, when being crossed by the power and mercy of God, he is forced to confess, that there is no sercery against jacob, nor sooth saying against Israel: Doth he not therein acknowledge, 
Nu. 23. 13.  That whereas he was hired by King Balaac by some charm to hurt God's People, (as being by Trade no better than a Conjurer, though in the reputation of the ignorant and superstitious people he was esteemed a Prophet) his Charms could not prevail, the Lord disappointed him.  
And surely, 
3 By the nature of a Charm.  if we should consider the nature of a Charm, it will evidently appear, that it is but a colourable and counterfeit means, under which Satan shrowdeth his power and malice to divine withal, and so to destroy both body and soul.  
Seeing a Charm is no other than a spell consisting of strange words, 
A charm, what.  wherein is pretended some secret efficacy, to bring forth some extraordinary work. It necessarily followeth, 1 that by the very nature of the words, and 2 quality of the parties that use them, they are no-better than Satan's cloaks to convey his mischiefs more closely, for the endangering of the soul.  
The words are either barbarous & unknown, 
Words of charms, either obscure & barbarous  as were such, which in times of Ignorance and Infidelity were used. And that these could work no such effect, it appeareth:  
1 because this was no ordinance of God to this end, as having neither any power thereto by right of creation, or by any new institution, and gift from God: That they have no power by virtue of creation, it is manifest, 1 because words are but sounds, and so pass into the air, without any further effect.  
2 If they had power to hurt, or do good, it must needs be by some contiguity and presence with the thing it works upon; & therefore seeing these words are spoken concerning parties and things assent, and far distant, and therefore they have no power, as is pretended.  
And if some words should be effectual of themselves: why then not all words of all sorts, tending to blessing or cursing: but this is presumed, that only words proceeding from such cunning men and women, are available; and therefore it is not the words themselves, but some other secret Magical compact with such persons that effect the same.  
If it be replied, 
Object.  that these words have signification, 
Answ.  and happily be understood of the parties that use them reciprocally: 
Or blasphemous known charms.  Yet seeing they have in themselves no further use then for what they signify, and though they be understood, as the charms are now, as being of known names, and yet still can they not of themselves further avail, then to the Ends they were apppointed. And therefore it followeth, that they are no better than Signs and Watchwordes to Satan to work his wonders by.  
For though the name of the Trinity and Sacrament, serve to that end they were apppointed, namely, to nourish the soul: yet to effect wonders by these, seeing it is contrary to their Institution, etc. that blessing of God especially accompanying them, it followeth, that when they are abused to other ends, as in charms. etc. they are the devil's sacraments, to effect his tricks, by virtue of the compact between the witch and him: whereby he seems to be bound and compelled to serve her turn, the rather hereby to colour the wickedness, as if now it were done by the power of God, resembled in these words, and not by the illusion & cunning of Satan.  
As for the power of Imagination in this case, 
Imagination rejected.  which is pretended to be the occasion of those strange effects; surely, though it cannot be denied, but that our imagination may hurt ourselves: yet that the imagination of the Witch should hurt others, or that these words poceeding from her conceit, should so prevail on the bodies and minds of such as are afar off, it is contrary to reason, & common sense.  
And therefore, 
Infectious looks disclaimed.  though it be conceited, that the Witch by her looks may effect these things: or having some poisonous quality in them, to infect the air; so the bodies of men, though this be a mere dotage, fitter for such bedlams, then to be corrected by any sound judgement: yet, how can this hurt those which are absent?  
Neither will it further this dotage, 
Objection of Jacob's sheep answered.  that either Jacob's sheep, by looking upon the rods speckled and particoloured, brought forth the like: seeing this was an especial work of God, to bless jacob, not any inherent virtue in the rods, or the eyes of the sheep, because here was some likelihood in nature hereto.  
Much less shall that prevail, 
2 Objection of the Basilisk and Wolf answered.  that the Basilisk kills with her sight; and the wolf taketh away the voice of such as he suddenly meeteth withal, seeing, as there is no ground of experience concerning these things, but only a common received error: so; if any such thing be, it may proceed from some force in Nature incident to those creatures, as the Basilisk being a poisonous substance, may infect the air, and so take away life, or else from some sudden astonishment in such as unexpectedly meet with them, causing strange alteration in the mind by fear and so effecting such strange things.  
But they allege further, 
Object. 3. Answ.  if Enchanters can stay by their Charms the stinging of Serpents, then certainly there is some force in these words.  
Unto which we answer, That the power proceedeth not from any virtue in the words, but by the presence of Satan through compact with the Charmer, as the word is plain, joined sometimes very cunningly with the devil, seeing no other, although he use the same words, can effect the like things.  
If it be said, 
Object. 4. Of the parties.  this is, because he hath not the same faith: this discovers the root of bitterness, and argueth them plainly to be Diabolical: as being both the bond of the Covenant, whereby Satan is tied to the Witch: he doth all on this condition, that he is acknowledged as her god, she must trust in him, resign up herself wholly to his pleasure.  
As also by this bond, the Witch tieth her Proselytes to her dispose: she can do nothing for them, unless they believe in her, and so she enthralleth their souls, while she pretends good to their bodies.  
This will yet appear more evident, if we consider the quality of the best and most colourable charms, that are used to this end: Namely, words of holy Scripture: 
Of Scripture char.  which seeing they have their virtue not from him that uttereth them, much less from the power of the words in themselves, but from the alone efficacy of the Spirit of God, annexed by GOD'S promise hereunto, when the word is used as his ordinance: seeing therefore this is no ordinance of God to such ends, & therefore can not proceed from the operation of the good spirit of God: it follows necessarily, that it is the power of satan, shrouded under these forms of speech, especially, seeing it is not used to the conversion of sinners, which is the right end; but to wicked or unnecessary purposes, as raising of devils, killing of creatures, infecting of the air, etc.  
And seeing the word is only effectual, 
Word how effectual.  not by reason of the sound, oer letter thereof, but when it is 1 conceived in the mind, 
Hebr. 4. 2  2 received with reverence, 3 treasured in the memory, 4 and mingled with faith in the heart: seeing it is muttered in these charms; 1 without understanding, as being in an unknown tongue, 2 without faith, and 3 to wicked purposes.  
It must needs be some Satanical colour to conceal desperate wickedness. And so, 
Note.  though it be not abused of all so far forth, that it may include them within the compass of such charms, which have entered into this certain league with Satan: yet seeing for want of conscionable understanding, 
Word commonly made a charm.  and obedience thereunto, it is made no better than a charm to the common sort: therefore, as herein they bewray themselves in general to be yet held under Satan's bondage, so are they hereby both subject the rather to the power of witch craft, not only to be obnoxious to the hurts thereof, in their bodies & goods, etc. but especially to be ensnared with the misery thereof, upon any occasion to become novices & factors in this devilish trade: it being just with the glorious Lord, to give up such as will not obey the truth, to the efficacy and depth of these strong delusions, not only to be deceived themselues, but to become Satan's chief Schoolmaisters to deceive others.  
The like may be concluded of such other means whereby Witches use to perform their Charms.  
As making of Characters, 
Characters, Images, etc. condemned. Rome.  Images, and Signs in Wax, or Clay, & framing of Circles, using of Annulets, Exorcisms; an ordinary Practice of the Apostata Church, conjuring thereby their Cream, Salt, spital, holy Water, Oil, Palms, etc. using of the Name of jesus with such often repetitions and Crosses annexed. All which, & such like, being no secret operation of Nature, nor ordinance of God to such ends: What other can they be, but the Visors of Satan, whereby he masks it more securely, and dangerously in his Magical practices, as hereby bearing the simple people in hand, that Christ is a Conjurer, that he is bound by those from doing hurt, to do good etc. And shall we think that crossing of the body, is of any other stamp: surely it is of all other a most dangerous charm, by how much it caries a show of love and devotion.  
So may we judge of scratching of the Witch, 
Scratching  unto which if the Devil seem to stoop, that the body is eased, it is to seize more deeply on the soul, by withdrawing it from the right means, and resting it securely in these devilish charms.  
Which, as it may seem to admonish us from the use of them, 
Use, to decline these means.  so it may provoke such to repentance, having done these of ignorance, not contenting themselves with this excuse, that they meant no hurt, they conceived the persons to be honest of whom they sought help, etc. Seeing because they had no certain warrant, therefore good meaning without faith, is sin before God, Rom. 14. nay while they mean well, they trust in these things, and so do rob God of his glory, and themselves, as much as lieth in them, of their salvation.  
Neither is there the like reason between Physic and these means: 
Object.  That is ordained of God, 
Answ.  This, 
That we rely upon Paysicke: therefore why not on these charms?  condemned of him; and therefore though we are ignorant of the Physicians Receipt, yet we are to rely upon his skill, and commend the success to God: whereas we may not use these charms being ignorant of of the virtue of them, seeing there can no blessing follow where God leads not; where confidence is put in the means to thrust out God.  
As for the Case of necessity which is here pretended; we can have help no where else; The Physician will not meddle, the Pain is intolerable, the case desperate, and God is merciful though we do amiss, yet may we not seek ease; surely, The Lord will not be merciful to presumptuous sinners, If he purpose to try thy faith and patience in the enduring of the extremity; if he intend hereby to fit thee for himself, and to ease thee of thy sins, and this miserable world, Is it not good waiting his leisure to prepare thyself unto him? Instead of going to the Wiseman, is it not now time to make up thy accounts, to make thy peace with him? Certainly, when all lawful means fail, what doth this argue but that either this is a sign of the end of thy days; 
Note.  or that the Lord will help thee by his immediate hand? And therefore either way thou must now cast thyself upon him. If the Lord cannot help thee, much less shall the devil: and the Lord will help thee, as shall be best for his glory, and thy good: and therefore in all thy ways acknowledge him, Proverb 3. And though he should kill thee, yet trust thou in him, job. 13. 15. He shall be unto thee both in life and death advantage: Phil. 1.  
Hitherto of that part of operative Witchcraft which is performed by charms. Besides this there is another work of Sorcery, 
Of sorcery by lugling, it properties.  usually practised by Satan's instruments, which is commonly called juggling; When strange Feats are performed, not by real charms, but only by deluding of the eye, and some extraordinary sleight: Not that any such thing is effected in Truth, but only in Appearance, to the deceived judgement, being perverted by such delusions as the eye falsely apprehends.  
Now the Eye may be deluded. 
Eye how deluded.   
First, by corrupting the humour of the eye, being the next instrument of sight.  
2 By Altering the Air whereby the object is conveyed to the eye.  
3 By changing the object which is discerned.  
That there may be such delusion, not only the Holy Ghost witnesseth of the Galatians and others, 
Gal. 3. 12  who were then bewitched, and made believe that they saw that, which indeed they saw not; but experience doth daily make it manifest.  
Concerning the sleight done above the course of Nature: 
That juggling is sorcery.  As this maketh this Trade to be plain Sorcery; because it exceeds Nature's compass, so it necessarily followeth that some skill of Satan is concurring herein, As being by compact with the juggler to colour and further him herein; either by corrupting the humour of the eye, or colouring the air, etc. which are things possible for Satan to do. 
That juggling is not by optic skill.  For howsoever some strange things may be done by bodily sleights and by Optic Arts, yet these are kept within the compass of nature: But the juggler undertakes things impossible and contrary to Nature, as to transform one creature into an other, or else, to create and offer things that are not, and so seemeth to arrogate divine power, in such works of Creation, and therefore must needs delude only the eye with the appearance of such things, seeing he cannot possibly do the things indeed.  
Such were the wonders wrought by the Egyptian Enchanters, in imitation of Moses, 
Egyptian Enchanters only deluded the eye.  when they turned the Rod into a Serpent, and waters into blood: which, that it was a plain delusion of the eye, by Satan's forgery, is manifest, because they could not be any real creatures: seeing the Lord did not make them, and the devil could not, the works of ordinary Creation ceasing, and no special reason now to be given, why miraculously any such Creation should be renewed by those servants of Pharaoh: but rather plain reason for the contrary, seeing this they did, tended to the disgrace of God's work, by his servants Moses and Aaron, and therefore though they could have done such a work, yet the Lord at this time would not have endured it at their hands.  
But it is most apparent that Satan can do no such thing, seeing the effecting of the like belongs only to God, joh. 2. And the Word is plain, that this their feigned miracle was done by Sorcery, Exod. 7. 11. 22. & 8. 7. And therefore that the Lord should do them against himself, it is altogether absurd and blasphemous to grant: And the circumstances do plainly evince that they were not natural frogs, by such differences as are manifest betweeve them, and those that Moses created by the finger of God.  
As 1. That the Frogs created by Moses caused great stink by the corruption that they bred, being gathered on heaps, whereas there is no such ascribed to the Frogs of the Enchanters.  
And▪ so the blood which Moses brought forth, killed the fish, and stancke so that the Egyptians could not drink thereof; no such effect appearing from the Magicians Transmutation.  
And is it likely that they which could have created these frogs, could not also have destroyed the louse? Could not have preserved themselves from those fearful plagues? Exod. 8. 18. Nay they confess that they were not able to bring forth louse by their enchantment, much less destroy them.  
And seeing that Moses serpents devoured them, and yet retained their former quality, it necessarily followeth that they were no true serpents, the rather because usually one creature doth not devour another of the same kind.  
And surely why could they not as well have removed such as Moses made, as well as they had power to make the same?   

CHAP. X.  
Of the Subject of Witchcraft.  
NOw let us come to the main Subject and Occasion of this Treatise:  
Namely, to consider of the Practiser of this Mystery, to wit, the witch, whether man or woman.  
And here, first consider we the General Notion or Description of a Witch.  
Secondly, we will resolve these points, 1 Whether men as well as women, may not be Practitioners in this Art:  
And yet, Why more women than men are engaged therein.  
Thirdly, we will lay down the diverse kinds of these Witches: namely, 1 The Bad Witch, which is the Hurter.  
2 The Good Witch, as they are termed, because they do seem to help.  

Where it shall be resolved.  
1 Why Satan useth these several instruments for these contrary ends.  
2 Whether the good Witch cannot hurt, or the bad Witch help.  
3 What places are especially infested with Witches.   

SECTIO. I.  
AS touching the General Description of a Witch  
It may be thus.  
A Witch is a Magician, who, either by open or secret league, wittingly and willingly, consenteth to use the aid of the devil in working of Wonders.  
A Magician, I say, to signify that that she professeth and practiseth this Art, Acts 8. 9 For that is the general name to all such as practise these unlawful Arts.  
2 I add, that consents to use the help of the devil, either by or secret league wittingly and willingly, which is the very proper passion, or certain means to make her a Witch.  
Excluding herein,  
First, 
here are excluded, 1 Lunatics.  such as be tainted with frenzy or weakness of brain, and so are thereby deluded by the Devil:  
Because howsoever Satan may work upon and by these, yet they never give Real and Willing consent unto him.  
2 Such as are Demoniackes, 
2 Demoniackes. Two sorts of them. Acts 16.  possessed by him, whereof though some are properly Witches, as consenting to him, and so he possessing them out of them speaketh, by them working strange things: yet others though they be possessed, yet they consent not thereto, they in their spirits strive against him: and so Satan doth in them, and by them, strange things; as speaking strange Languages, doing things of extraordinary strength, etc. which by the mercy of GOD though they afflict the body, yet they may tend to the salvation of the soul.  
3 By this circumstance are excluded those That of blind zeal, 
3 Superstitious persons.  and Ignorant superstition use such charms to bring things to pass, either thinking they have virtue in them thereto, or else not knowing the deepness of Satan herein: who though they defy the devil, 
Note.  as they say, and indeed are not yet brought to this league, yet do they sin grievously herein, and unless they repent, may justly provoke the Lord to give them up to this or the like, desperate and reprobate sense.  
A third thing in this description, is the End of this Trade, namely, To work Wonders.  
It being the Pride of Satan to advance himself hereby as God, in the children of disobedience, and by these manifold tricks and glorious shows, to detain the miserable people in vile Ignorance and Idolatry, and to hinder them from embracing the glorious Gospel of jesus Christ; practising to this end, by his instruments, sometimes true, as by Divinations and Charms, and otherwise feigned works, as by juggling, to puff them up also with a vain conceit of Divine Power, thereby to secure them of their imaginary happiness, and so to draw them more securely to eternal vengeance, by enabling them hereby to execute their several lusts with greediness, and using them as dangerous instruments to deceive others.  
Such were Balaam, the Enchanters of Egypt, the Witch of Endor Simon Magus, Bariesus, Elimas' the Sorcerer, the Pythonysse at Phillipi, etc. Acts the sixteenth, Numb▪ the twenty two, Acts the eighth.  
By which description and examples, the first Question is resolved, namely, that men, as well as women, may be subject to this Trade; seeing as both are subject to the State of damnation, so both are liable to Satan's snares, who hath several tricks and colours, in this Mystery of iniquity, to bait each according to their several abilities and uses in the world, thereby the rather to fetch them over to this detestable Art.  
For whereas man by Ordination is fitter to command, 
How Satan baitesmen and women diversely to this Trade.  and the woman to obey, therefore hath the God of this world, for ambitious and aspiring men so suitable a point in this Trade, as to lead him thereto, with pretence of Sovereignty, 
Note.  that he shall command the devil, in a more secure and solemn manner, colouring the same by those manifold delusions, of Circles, Characters, etc. to this end, as are usually practised in that high skill of conjuration. By the which ceremonies and solemnities as Satan procureth in the mind of ambitious and curious man some higher conceit of this sovereign skill; so doth he thereby more deeply cozen him, as fetching him of more roundly hereby to the intended bargain, even to subject his soul in hope of this power.  
To this end we may observe, that though the main end be one, in these Diabolical Arts, even to enthrall the soul in perpetual bondage, yet hath Satan diverse means to attain these ends, both answerable to the several conditions of the world, and particular estates and qualities of men: According to which diversity, this Art, though it be one in effect, yet hath it obtained diverse names, and sundry respects.  
Concerning the Times, as they have obtained more or less light of the knowledge of God, so hath Satan fitted himself in his policies accordingly. When, and where, there hath been none, 
Note Satan's Policy in suiting variety of times with several baits.  or less revelation of the Gospel, there hath Satan's appearances and workings been more carnal and preceptible to common sense, his suggestions and devices more gross and palpable, his attempts more open and natural, his worship more terrible to the flesh; as appearing ordinarily in ugly shapes, being worshipped in most horrible forms, presented with most cruel and bloody sacrifices, and honoured with all gross and shameless open filthiness. So did the Heathen, in their first rude and barbarous estate, worship the devil; then needed they no covenant to bind them from God to Satan, when they acknowledged no other God but him: him they served that he might do them good; him they worshipped for fear, lest he should hurt them.  
As Barbarousness decayed, and Civility, by settled Government, began to take place, etc. so knowledge and skill was advanced among men, whereby gross wickedness was somewhat bridled, and moral honesty, for the common and private good sake, was now outwardly embraced; Hereupon Satan spins a finer third of more colourable idolatry, and that by these means. Benefactors of commonwealth, and Deliverers of their Countries from Tyrants, not knowing God, were apt to rob him of his glory, seeking their own glory and eternising, by their Renowned Acts.  
This Satan discerning, doth easily insinuate into them, and procuring some secret assent from them, by his skill and power enables them to do Wonders; Hereupon the people cry, The Voice of God and not of man, Act. 12. And this falleth out the rather, because the ignorant and godless people, receiving good from them, cannot be contained in any sober measure of respect towards them, but think even all Divine Honour too little for them. So we find that Heathen Princes were many of them great Magicians and Conjurers, as gaining hereby an Opinion of Deity: And so did the people worship them with Divine Honour, yea ascribed them, being translated among the number of the Gods.  
Thus became this Art of Sorcery a Companion of great Princes and mighty Conquerors: by this they attained many great enterprises in the world, and gained an opinion of Omnipotency and Eternity.  
And was there not another means herein to set up this Art, in that age of Knowledge, and greater Civility? Yea certainly.  
As conquest brought forth Peace, so Peace yielded liberty for knowledge and liberal studies: And Knowledge brought forth Pride to be excellent therein, and Pride begetteth curiosity to search into hidden mysteries, and curiosity breedeth discontent, and restless disquiet: hereupon Satan worketh: ministereth content to the mind by yielding it that which Art could not reach unto; so curiosity is satisfied, and pride nourished, and the soul through Pride enthralled to Satan, and yet deluded justly with the same colour of Art: under which Satan hiding his secret compacts doth either persuade them, that it is done by art, which is done indeed by his assistance, or satisfies them, that it is done by some Power over Satan, and therefore they need not fear subjection to Satan. Hitherto served those Charms, Circles, Characters, etc. by which Satan seeming to be bound, deluded them with a vain conceit of his subjection to them, And so as men were either more ambitious after honour, or curious after knowledge, so did Satan bait his devilish Art with more abundance of pompous and curious ceremonies, the rather to fetch over these glorious fools thereto: and so he easily prevailed over the profoundest scholars; the Gymnosophists of Egypt, Magi of Chaldea, Sages of Greece etc. most whereof gained their chiefest credit by this, that they were most skilful in this devilish Trade.  
And so, because men were fittest for these ends, either to conquer Kingdoms, or seek after knowledge, so in these respects usually the Male sex have been trained to this Art. By this they have attained the reputation of Wisdom and Empery.  
Succeeding Ages gave occasion to Satan to work more closely, & yet to weave his Idolatry with a finer thread.  
For, together with the knowledge of humane Arts, and Sciences which resembled some sparks of divine light, broke out also at length the day Star of Righteousness jesus Christ, bringing with him saving knowledge, and dispelling the more grosser mists of Heathenish Idolatry; 
Oracles ceased.  as being no way sit to encounter therewith: or at least in Policy, not thinking it meet openly to oppose the same; but rather by a more secret and colourable means, by closing therewith, to obscure, and so by degrees to banish the same.  
Thus became Satan transformed into an Angel of Light; 
2. Cor. 11.  and taking advantage of the pride of Nature, and unthankfulness of men, that would not obey the Gospel, but rather pervert it, to justify the flesh: As they were therefore given up justly by the Lord to strong delusions: so is Satan still ready at a pinch to beguile unstable souls, and instead of the purity and simplicity of the Gospel, to draw them by degrees into a Mystery of Iniquity, and so in the end, to most gross and palpable Idolatry, justifying and exceeding the most barbarous Heathens therein.  
To this end, even so soon as the good Housholder had sown his Seed, the envious man was ready to sow his Tares, 
Galat. 3.  raising up false apostles to withdraw the people from the Simplicity of the Gospel, 
2. Cor. 10. 11.  and so to prepare them, by giving liberty to the flesh, 
Galat. 5.  to that corruption of doctrine, which afterwards overspread the face of the Churches.  
And at the first assault Satan so prevailed, as that howsoever, as yet the light of judgement remained with the Church, as being able to discern of Spirits, even to discover such as said they were Apostles, & yet in truth, were no better than Satan's Ministers: yet, by reason that the flesh was willing to cast off the yoke, and apt to turn the graces of God into wantonness: hereupon zeal began to decay, 
Reul. 2. 23.  even with the best, first love was left; the bond of Perfection, and so way hereby made to carnal liberty, and for the maintenance thereof.  
Corrupt doctrine by degrees was hatched, 
1. Cor. 15.  and embraced: whereof as the Purest times were not altogether free, 
1. Tim. 4. 2  as may appear by the Nicolaitans and others, that went out even from amongst the Apostles, both to gross profaneness, and also to Doctrines of devils, 
1. Tim. 4.  for the justifying thereof: So appeared hereupon the great mercy of God in casting this Iezabel into a bed of affliction, 
Reuel. 2.  and increasing his Church graciously with those ten bloody and desperate persecutions, for the purging out of her dross, and renewing of her first love: Whereby, as she won unto her the hearts of her enemies; so by this means she gained great friends: even the kings of the earth began to worship the Lord: and the mightiest became nursing Fathers and foster Mothers, Esay chapter 49. chapter, to the distressed Church of God.  
And now behold, the great harvest of the Gentiles being well-near in, & so the man-child being borne unto God; 
Reu. 12. 13  the time was come, for the further revelation of God's justice, for the former affliction of his Church. And also to manifest yet further his great mercies unto his Church, in exercising the same with new afflictions, for the preventing of that security, and purging out the carnallnesse, which by the favour and arm of flesh had grown in the Church.  
For even thus it befell with the dear Spouse of CHRIST, that as her former afflictions, had now fitted her to some rest, which she attained by the means of Constantine: so this rest and ease, accompanied with outward honour and acceptance with the greatest: instead of Godly simplicity brought in carnal pomp and wisdom of the flesh.  
And the wisdom of the flesh, being once advanced, and grounded in the hearts of men, banished presently all godly severity of life and zeal for the honour of Almighty God; And instead thereof brought in will-worship, and profaneness. And did not carnal wisdom strike the chief stroke herein? Yea surely, the Church being now taken into the Court of the Emperor, and warming herself well by his fire: as she forgets her former affliction; so is she not unwilling to remit also of her sincerity, as not being so suitable to the place and persons, that now she hath to deal withal: now she must a little become all unto all, that so she may either win others, or hold her own; somewhat must be yielded to her Patrons, to show her thankfulness: and some Corruption must be swallowed up, to maintain credit.  
Now chistian liberty must be strained to be an occasion to the flesh, and Authority must be deified to maintain the same.  
Thus the poor Church of Christ being freed from the malice of heathenish Idolatry, is corrupted by prosperity, to set up spiritual Idolatry: Not only advancing her Patrons and Benefactors above what was meet, but advancing also herself by their help, above all that was called God, and so by degrees having well feathered her nest, and strengthened herself by the arm of flesh, overthroweth cunningly the same, even with it own weapons, and advanceth itself gloriously upon the ruins and wreck thereof.  
And thus the Church flies into the wilderness upon Eagles wings, 
Reu. 12. 14  by the favour of earthly Princes, being first highly advanced, and so thereby growing to looseness and profaneness; and so justly left to gross errors: both for the conceiving, as also for the justifying thereof; whereby it cometh to pass, that corrupters of doctrine in the end prevailing, sincerity is banished, and so Antichrist by degrees exalted above all that is called God: not only in will worship and bodily service, 
Coloss. 2.  tyrannising over the consciences of the faithless and rebellious generation: but advancing himself by lying signs and wonders thereby, 
2. Thess. 2.  to maintain the opinion of that arrogated truth, and so to subdue and hold in captivity the deceived world.  
And so as profane pomp succeeded godly simplicity, so barbarous ignorance also came in place of pure and saving knowledge, 
Reuel. 8. 7  that not only the third part of the earth was killed therewith, but even the very Sea of Doctrine was so corrupted by that mountain of worldly pomp and glory cast into the same, that even the third part also of all things therein were utterly destroyed: 
Verse 8.  yea Heaven itself even the church of God escaped not this infection, but that the Tail of the Dragon even drew down the Stars from Heaven, Revelation chapter 12. verse 1. Yea the Dragon himself set up his very throne of darkness in the Temple of the Lord. 
2. Th. 2. 10  That his darling the whore of Babylon might be advanced thereupon, above all that is called God: and did not Satan furnish his minion at all assays, that so she might prosper and prevail over the children of unbelief? yea certainly, it was not enough for that man of sin, to strengthen himself from the usurped power of Heaven, challenging the keys, to open and shut at his pleasure; but he must also wrest into himself all power on earth, disposing of Kingdoms, and deposing the mightiest at his pleasure.  
And that he might appear to be the true Antichrist, 
Philip. 2.  in all things opposing the kingdom of jesus Christ. Behold, as all things under earth do bow unto the Son of God, the very devils tremble, 
james 2.  and are subject unto him: Even so doth this Abaddon assume the power of the Dragon: and so by Conjuration and Enchantments, attaineth to and confirmeth his supreme authority.  
And thus Witchcraft became an especial prop of Antichrists kingdom.  
And that in diverse respects, accordingly as that man of sin, by divers means advanced and confirmed himself. And these were, 

1 Opinion of divine power.  
2 Presumption of perfect Holiness, and so of merits.  
3 Maintenance of Idolatry, and  
4 Outward greatness and sovereignty.    
To the furthering of all which this devilish Art stood him in great steed.  
As, For the first, As Antichrist, intruded into the seat of the Lord, both fitting in the Temple of the Lord, and reigning in the consciences of men, and so exalting himself in voluntary worship above all that is called God: So was he much furthered hereunto, by this Art of negromancy:  
As both hereby through feigned miracles and lying wonders.  
1 Gaining from the conceit of the deceived people, the Reputation of divine power.  
2 And by the power of Satan, confounding his enemies, attaining to a conceit of supreme & immediate justice, As,  
3 Hereby relieving extraordinarily his favourites; and so arrogating the conceit of divine mercy.  
And thus also by this Art gained he an opinion of perfect Holiness:  
As, not only hereby being able to blear the eyes of the world, not to discern, or not to dare to discover his abominable wickedness.  
But especially here by being furthered to perform many glorious outsides of well-doing, that he might be applauded as the mighty power of God. Acts 8. And so:  
Withal, by this means, bewitching the hearts of the ignorant, to admire the beauty of the strumpet, and so to fall down and worship her. And,  
By this Art, furthering also that Device of canonising of Saints for their perfect Holiness, by such forged miracles as hereby were made show of to that end:  
Which as it was an especial ground and foundation of that Idolatry, 
Note the ground of Idolatry.  which beginning of a river end estimation and affection to holy men; grew at the length, not only to a worship of their persons, being dead, but of their Statues and Images also: which at the first, being only erected in memorial of their well-doing by a thankful world, grew at length to be adored and exalted also above all that was called God: and that especially by means of this devilish Art.  
For by this means these Stocks and Stones being made to speak and do wonderful things, as it confounded the Image-makers, who by this practice condemned their Doctrine of Images: 
Note.  Teaching that they were but otdayned as means to remember the people of those persons whom they did represent, 
Bellarm.  and yet by this practice, making the people believe, that they were the Saints themselves: so were the ignorant and heartless people hereby grossly deceived and detained in this idolatry, 
Ose. 7.  even by those lying wonders and signs that were wrought at these Images.  
And thus as that man of sin, attained to exceeding credit and riches in the world: So that he might further exalt himself above all that is called God: behold, he advanceth himself above the great Kings and Potentates of the earth: and is furthered hereto especially by this Art of Conjuration.  
For hereby being acquainted with the secrets of all estates, gained he opportunity to prevent, or confound their determinations.  
By this means he many times casts bones among them, that tearing & devouring each other, they might both in the end, become his prey.  
By this, was he able secretly to remove the greatest opposite, and yet by the secret conveyance thereof to keep the credit of his Holiness: yea to gain the opinion of divine power and assistance.  
By this means, whosoever banded openly against him, was like to take the foil. And thus, hereby nouzeling the world in ignorance and infidelity, excluded them by this means the protection of the Lord: and so they became a prey unto Antichrist.  
The bondage of Egypt must lie upon their necks, these cruel taske-maisters must increase their burdens & withdraw their means: that so at length the oppressed world might groan to the Lord, who in his mercy, hath (in some measure) released the yoke of the oppressor, in restoring light unto the world, and authority to the magistrate.  
And so now it is come to pass, that though in places of ignorance, witchcraft aboundeth, because, as yet, the strong man keeps possession: yet, where the light of the Gospel hath once taken footing, as at the coming of Christ the Oracles ceased, 
Plutarch.  so Satan falls down like lightning, at the preaching of the Gospel, and the grossness of Witchcraft is well cleared, and banished, only because, though the Gospel be offered unto all, yet seeing all receive not the knowledge of the truth: Therefore it is just with God to give up men to strong delusions, 
2. Thess. 2. 11. 12.  to believe lies: and so Satan becomes, not only a lying spirit in the mouth of the Prophets, 
1. Reg. 22.  to deceive unstable souls, but taking even seven spirits worse, 
Luke 11.  as the doctrine of the Gospel, decays in it purity, and so becomes a Broker to profaneness: so together with corruption of Doctrine, Popish delusions crept in again, to beguile and enthrall unstable souls: And among these Delusions, Witchcraft not the least, hath again got some life and power, where the Gospel hath been revealed. And that,  
1 By being defended and justified by godless men, 
Scot & alij  as if there were no such thing, that it is but a conceit.  
2 Being detected, yet is it not punished thoroughly. The Blesser escapes, and the silly people that run to this white Devil, are let alone.  
Which, 
Use.  as it may teach the wise to see the plague, and hide himself, so it may resolve us concerning the places where Witches haunt usually. 
Of the places where Witches haunt,   
either in places of ignorance, 
In what places witches most abound, and how.  and there in more gross and sensible manner, or else in Places of knowledge abused, where Hypocrisy and carnal wisdom, hath thrust out the power of sincerity: There Satan returns with seven worse spirits, Witchcraft is embraced and countenanced of men, So much the more dangerously, by how much now Witches are become great Professors, and followers of the Word, have attained some knowledge, and pretend great holiness, and honesty; whereby as it appeareth that Satan is now transformed into an Angel of light; so are we informed hereby the rather to arm ourselves against such cunning and desperate policies, which now especially are plotted to the ensnaring of our souls.    

CHAP. XI.  
Of the diverse kinds of Witches, and their effects.  
HItherto of the difference of Witches, in regard of their Training to, and interessing in their Trade.  
Now let us further consider of their several kinds and effects. Howsoever Satan doth especially by this Art of Witchcraft, reign in the children of disobedience, and doth generally aim at the destruction of the soul; yet as formerly he varied his policies, according to the several Ages of the world, and divers dispositions and affections of men, in the enticing of them to this Mystery; so doth he not want his dangerous snares to detain them in his obedience, and that by limiting his power in such several manner unto each, that so they may confirm each other in their Trade, and by their mutual references to each other, do more mischief in the world.  
And therefore as Fear and Love are two special bonds to bind to obedience, 
Policy of Satanin limiting of his power to Bad Witches.  therefore hath the Divine Providence so disposed, that Satan's power in some, shall be restrained only to do hurt, that so such as will not Fear God, may by this means stand in awe of the devil, and of the Witch his servant, who are called Bad Witches.  
And so chose, there are others who by Divine justice, are given up to Satan's power with this limitation only, 
To good Witches or Blessers.  to help and do good, and these are called Good Witches, Blessers, Wise, and Cunning-women. And this Divine Dispensation is both Suitable to the parties who are limited thereby, and also very available for the execution of the Divine justice..  
I say suitable it is to the several qualities of the parties, thus diversely dispensed, whereof some being vainglorious & drowned in Popery are thereby carried with the applause of Good Works, and therefore are fitted by Satan thereunto: Others are prone to malice, discontent, covetousness, etc. and so are likewise fitted by the Devil, with power to be avenged.  
And doth not the just and holy God, 
God's wisdom in this diversity.  by this diversity and restraint of Satan's power, accomplish most wisely his just wrath upon the wicked?  
Yea certainly, and that not only upon the unbelieving world, but upon the very Witches themselves. As for the unbelieving and wicked Generations they are hurt by the one, 
In confounding the unbelieving world  that they may with the danger of their souls seek help of the other: And they have help by the one, that so, as a punishment of their infidelity they may be given up again to be hurt of the other. And so betwixt the Good Witch and the Bad, afflictions are increased, and yet repentance excluded, 
repentance excluded,  and so the measure of sin is made up among the children of disobedience, that so the measure of vengeance may accordingly be inflicted.  
And doth not this also very wisely, 
In condemneth the Witches.  further the damnation of the Witches themselves.  
Yea certainly, the Bad Witch, by hurting, makes way for the good Witches help, and so thereby increaseth her sin; and the Good Witch in helping betrays the Bad Witch, and so, many times, brings her to the Gallows.  
The Good Witch in helping makes more work for the Bad, who being suspected, revengeth herself usually by doing more mischief, and so thereby ripens her sin to the Gallows, and so still makes more work for the Blesser to increase her condemnation. The Bad Witch, because she doth hurt, is hated of the world, and so thereby increaseth her malice, and doth more harm. The good Witch is honoured, and reputed as a God, because she doth good, and so is hardened in her sin and ripeneth the same, by adding to all former sins, final impenitency, and so usually commits the unpardonable sin.  
Thus doth the providence of God appear in the diverse dispensation of his judgements, by these instruments of his fierce wrath.  
Who in these days are for the most part women. 
Witches for the most part women.   
1 Both because these are commonly more ignorant, and therefore fitter to be ensnared.  
2 And also usually more ambitious and desirous of Sovereignty, the rather because they are bound to subjection.  
3 And are also more obstinate where they take, and so fitter to stick to it.  
4 And by reason of their sex and simplicity have more means to hide this sin, or else to escape punishment, as being more capable of compassion, in regard of necessary occasions of childbearing, etc.  

SECTIO. I.  
Of the Bad Witch.  
THus she is so called, because she hath only power from Satan to do hurt, 
Of the bad Witch.  and that by special league and conenant with Satan.  
And this is also called the binding Witch, in a blasphemous imitation of that Divine power of binding and afflicting which peculiarly belongeth unto the glorious Lord: Ose. 6. 1.  
Her power extendeth in show even as her Master's Satan doth, not only upon the dumb and senseless creatures to breed terror and inconvenience to man, but even upon man himself, Both upon his body to strike it with all kinds of diseases, yea with death itself, job. 1. 17.  
As also upon the soul, to afflict with Madness, security, etc.  
And yet her power is restrained only to do hurt, and that in divers respects, as you have partly heard: especially,  
1 That hereby Satan's power and government may be more advanced in this divers dispensation of his gifts.  
2 That the Bad Witch may be confovaded in her power, seeing it is not paramount, she cannot help what is hurt.  
3 That way hereby may be made for her detection by the Blesser.  
4 That the Good Witch may by this means vent all his cozening ways of spells, charms, etc. to help withal.   

SECT. III.  
Of an ordinary means whereby these Bad Witches seem to effect their mischiefs, namely, by cursing: where of Satan's policy in colouring his assistance hereby, and deceiving and hardening the Witch in her sin.  
AS the Bad Witch hath power to hurt, 
Why Bad Witches use cursing.  so as it is observed, doth she usually execute this power.  
1 By horrible & fearful cursings and execerations of those Parties whom she maligns.  
Invocating upon her bare knees (for so the manner is) the vengeance of God upon them. And if she can conveniently to their faces, breathing out these fearful curses and direful execrations against them.  
So (not to use further instance) is it confessed, that this condemned captive used ordinarily to curse her neighbours, and thereby (as she vaunted) to get the upper hand of them.  
And this in an Apish and blasphemous imitation of the Divine justice, which by such manner of execrations is denounced against the wicked, Deuteron. 28. Leviticus 26. judges 5. Curse ye Meros', etc.  
Now the Policy of Satan in provoking to these execrations is manifold. 
Satan's Policy to deceive others.  As not only,  
1 Hereby to increase the Witches sin, by enraging her soul through these cursings to malice and revenge.  
But hereby also the Lord in his justice Returneth her cursings on her own pate, though she may hurt the bodies of others thereby, yet the chief hurt shall rebound upon her own soul.  
The wrath of God like a river of Brimstone inflaming those Execrations which the accursed caitiff sendeth up to Heaven, and so returning them back upon the Author thereof: and is to seal up hereby unto her eternal vengeance, yet so, as that it is very fearfully cloaked even by these cursings.  
For hereby Satan not only persuades the Witch, that whatsoever evil ensues, proceeds from the virtue of that curse, and not from his secret help.  
But in that the name of God is invocated to take vengeance on these parties, thereby also the power of Satan is further concealed: as if now the Lord did answer the desires of these Monsters.  
And so, in that he doth answer them, therefore they are in great request with him: yea in that things succeed according to their cursings, hereby is arrogated the power of almighty God, and so the Witch puffed up with conceit of divine authority.   

SECTIO IV.  
iv. Of Good Witches or Blessers, as we term them: here first of their Nature and Condition.  
AS the Bad Witch hath only power to hurt: 
what good witches are with their power.  So the Good Witch or Blesser hath only faculty to do good: to help, etc. And that also by consent, in a league with the devil: And is therefore blasphemously termed The Vnbinding Witch, as being able to undo what the other hath done.  
And this Satan disposeth in notable Policy, 
Satan's policy herein.  not only that some order may appear in his kingdom of Darkness, whereupon it may the rather be obeyed; but especially, advancing hereby his imaginary power in the hearts of his Proselytes, that he is as God, able to do all things, to hurt, and help, etc. and thereby secretly to delude his Scholars, that if they can unbind others, why may they not undo their own bonds: what reckoning to be made of any Covenant with Satan, seeing he will thus be content to have his works dissolved, etc.  
And this the rather, because he so divides his gifts, as may be thought; not to one all, but to each several: whereby he ay both blasphemously imitates the divine providence; 2 ties the Witches more obsequiously unto him, 3 maketh show of absolute liberty in his dispensation, 4 and hereby sitteth his instruments to do more mischief, 5 and yet secureth them in their damnable estate: as being by this means more serviceable to each other.   

SECTIO FOUR  
¶ That their skill in helping to things that are stolen, and healing diseases, is not a gift of GOD: whereupon they are accounted Good, but rather they do it certainly by the help of Satan.  
THat it is not of God, appearth, 1 By the Quality of their persons, 
Of the power of blessers, in healing and restoring stolen goods, whether it be of God.  because they are generally, ignorant, profane, abominable, and therefore the Lord will not reveal such secrets unto them, Psalm 25. But unto them that fear him.  
2 By the Consideration of the time, wherein these Revelations are pretended: 
Proved by the Time.  which being the time of the Gospel established, when an ordinary means of revealing Gods will is on foot; therefore now we having the Word, as we may not expect such Revelations, so they are not granted to us, from the Lord our God.  
Especially, 
Secondly, Matter of revelation  if we consider the matter pretended to be revealed, which is not any necessary thing, concerning Salvation, but only some particular accidental matter, concerning the present estate of this life, for which we find not that there were any Revelations from the Lord, 
Revelation of what.  but only concerning the general state of Kingdoms, and as it concerned the Spiritual good of the Church.  
Besides, 
Thirdly, Manner of revelation  if we consider the manner of the Revelation, which is neither by God's spirit immediately, nor by an Angel from heaven, not by the soul of some man, that is formerly dead, and that in some Dream or Vision, for such were the Revelations from the Lord; but by seeing in the picture of men in a Glass, etc. which may easily, and must necessarily be done by Satan, as both provoking the thief to steal, and being able to represent his Image in the Glass as personating him before the Glass, and so the Reflection must needs return the like resemblance.  
And this must necessarily follow, 
Fourthly, by the end of this revelation.  if we consider the end of this Revelation; which is, to have goods restored; which being utterly unlawful, because we should rest contented with this loss, as a chastisement for sin, and so rather go to God, to inquire the cause of the loss, and to have sin pardoned, then to run to the wise woman to have the loss restored.  
So that the thing being unlawful, it is just with GOD, to leave us to seek unlawful means, that so one sin may be the punishment of another.  
Lastly, 
Fiftly, not warranted by the word.  seeing whatsoever help is lawfully to be used in any extremity is plainly commended to us in the word: Therefore, seeing the word doth directly condemn all these indirect and diu ellish helps, and commandeth 1 to seek help principally from the Prophets of the Lord, and 2 so to use means of Physic, 
Note.  as the diseases require. Therefore it plainly follows, that seeing these blessers are neither acquainted with God's word, nor skilful in Physic; the help that they minister must needs come from Satan, whose Creatures, and vassals they now are, who coloureth his devilish help, both with some formal prayers, and other medicines, that so he may more dangerously beguile unstable souls.  
This shall appear yet more clearly unto us, if we consider further.  
That although these Wizards pretend to help by holy means, 
Note this.  yet, were there no other evidence to prove their affistance from Satan, 
6 By the strange torments upon them.  this one were sufficient, That these Blessers are not only strangely tormented, while they are performing this cure, but are even afflicted with the same diseases, which for the present, they seek to remove from others.  
Now, that this is the work of Satan, is manifest.  
1 Because the old Sibyls and other Witches were usually so tormented, when they gave their Oracles, who are generally concluded to be Satan's prophets.  
2 This their strange tormenting, in this pretended good act, argueth that it is not of God, who would not so requite his servants, whom he sets on work, especially doing his will, But rather of Satan, who by these torments convinceth them of the evil of their work, and confoundeth hereby the unbelieving world, that will seek to such for help: Especially, if we consider further  
That whereas there is a reciprocal covenant between Satan and the Blesser, as hath been declared, that as the Devil must do what the Witch would have him, so the Witch must endure what Satan will impose. If now it falls out, 
Note.  that the Disease which the Witch would have removed from another, shall be transported upon herself, as a pledge of further torments, to confound her in her present power, and yet to deceive her withal, as if by this strange alteration and torment she describe to obtain this pre-eminence, as to help others, she hath bought it dearly: And so yet further to deceive, 
Note.  as if because she hath her pain here, therefore she shall avoid further reckoning: Is not the justice of God admirable here? Is not his wisdom wonderful to take the wise in their own craftiness?   

SECTIO. V.  
v. Of the Covenant whereby these Blessers bind themselves to do good, namely, the Belief of men, whether they can benefit any that do not bleeve in them: and why they are beneficial to such: And so consequently of the danger of these Good Witches, and that they are far more dangerous than the Bad.  
As Satan binds his servants unto his obeisance by a special contract and covenant (as hath been showed throughly before) so the good Witch, 
Of the covenant of the Blesser, namely, that she must be credited.  being lessoned by her accursed Master, doth hereby endeavour to perform truest service unto him, even by hunting after and ensnaring the precious souls of men: And to this purpose she hath no more dangerous snare then this condition of Faith, that those who will have help or succour at her hands, must believe she can do them good.  
For whereas Faith is the only Bond whereby God is knit unto man, and man unto God: If therefore Satan can but once break this bond; as he doth hereby:  
First, exelude us the especial providence of the Almighty.  
Secondly, so doth he make way hereby, for the full possessing, and prevailing over us.  
Thirdly, and hence it is that there must be no help without this Belief in the Witches ability hereunto: That so the Blesser also being puffed up with a conceit of some Divine Power, might so therein, not only Intrude into the Office of the Messiah, and thereby to deprive herself utterly of the benefit of his sacrifice; but also even make a mock of the Son of God by translating that precious gift of Faith, 
Note.  which only intends salvation, to the attaining of every base and unfit trifle, and horrible wickedness, yea offering up hereby the deceived soul, as a Sacrifice unto Satan, which cost the precious blood of the Son of God.  
Fourthly, especially, herein doth appear the desperate pride and malice of Satan against jesus Christ and his members.  
1 As advancing himself hereby in Christ's steed, in the deceived hearts of the unbelievers.  
2 And robbing him, not only of that proper homage which is due from the creature, namely, to depend on it Saviour:  
3 But also of the souls of those that are thus ensnared.  
4 As detaining them thereby in Atheism and contempt of God's Ordinances for salvation,  
5 And emboldening them to all desperate and outrageous courses upon presumption of help from these incarnate devils.  
6 And soripening thereby unto eternal vengeance. And this the rather, because by this condition of Faith thus required for help;  
7 It is thereby the rather warranted to come from God.  
8 And so both the Witches authority and power justified to this end, as Divine, even a special Gift of God to such purposes.  
9 As also the people's seeking to such means is coloured.  
10 And so, in that help hereby is procured for many wicked ends, therefore fearful and blaspemous conceits are hereby nourished in the minds of unbelievers, 
Note.  concerning the Divine Nature; As if the Lord should approve of sin, 
Psal. 50.  that he furthers, and gives success thereto. And when this gap is once opened, how is sin committed with greediness? How is the deceived soul drunken in security? How by this security prepared to sudden destruction? And therefore though it were enough for Satan to do good at the command of the Blesser, to hold her surer unto him by these devotions: Yet seeing he is a roaring Lion, geing about seeking whom he may devour; doth he also yet both further hereby the damnation of the Sorceress, in making her an instrument (by this condition of Faith) to ensnare the souls of men, and so by the same means, increaseth his prey, in deceiving such unstable souls who depend upon such dangerous help.  
And therefore though no doubt, by Divine permission, he could help one with the Good Witches warrant (this being but his colour to deceive her and others) and so much more (if she employed him) without the Faith of the parties, and happily doth tender some trifling help without this Covenant (to believe) to tolle the simple on, to seek further to him: Yet seeing he specially is all these, aims at the soul's destruction, and as the Divine executioner to prevail in the children of disobedience: Therefore seeing the World generally will not receive the knowledge of the truth, shall it not be given up to believe lies? 2. Thessalonians 2. 11. 12. Even to seek unto Satan, forsaking God, etc. so to buy his help with the danger of their souls: In hunting after which, this adversary is now grown so cunning, as that howsoever heretofore in Times of Ignorance, he used more carnal and palpable means for the ensnaring of them; Yet since the Gospel of jesus Christ hath been advanced, and the knowledge thereof hath in some good measure banished gross ignorance in many places, therefore doth Satan suit himself accordingly: And so, though he require real covenants of some, 
Note the policy of Satan in times of knowledge.  in some cases, yet is he contented also with Mental Covenants, as being able to guess at the mind by some outward inclinations and distempers, and so doth more cunningly and dangerously deceive even the professors of this Age, whom seeing they profess to believe in Christ, therefore will he not require an open covenant to believe in him: As contenting himself:  
1 That they allow help to be sought from such means.  
2 That in case of necessity they will not stick to seek themselves.  
3 That they do not aswell further the Blesser, 
Note.  as the Bad Witch to punishment, etc.  
All which, and such like, he takes as arguments of their secret confidence in him, as approving his power, and justifying the lawfulness of such means.   

SECTIO. VII.  
Whether the good Witch can hurt, and the hurting Witch help.  
BY that which hath been said before concerning the limitation of the power of these Witches, it may seem to be concluded, that the Good Witch can only help, and the Bad Witch only can hurt.  
But yet Experience seems to prove the contrary, not only in Hartley, that famous Conjurer of Lancashire, which bewitched Mr. Starkie of Clee-worthes Children, who was also a great Blesser, etc. And so in diverse others: But especially in the Witch that was the principal occasion of this Treatise.  
For it appeareth by her examinations, that she both used to forespeak (as they call it) that is to hurt, and weary things, as also to bless the same again, and so to help as well as to hurt: As appeareth by the Charm hereafter set down to this end.  
To which we answer.  
That though happily by Covenant Satan binds himself no further but to the Blesser to help, and to the Bad Witch to hurt, because  
Either they desire no further, or else this limitation may serve for such end as heretofore.  
Yet herein also doth Satan's cunning appear notably, that if upon such composition only to hurt or help, 
Note Satan's cunning.  he yet prove better than his bargain, as to assist such to help who have done hurt, &c, By this means, he binds his servants more obsequiously unto him; and yet deceives them more grossly.  
As giving them occasion now to conceive, That seeing he covenanted with them only to hurt or help: If now it shall appear that the Bad Witch can also help,  
Is not this a notable delusion to flatter her, that she hath some extraordinary power above what Satan can confer unto her, and so that the League between them is disannulled and broken: She is now free (as she thinks) and rather by some Divine Assistance can undo and help what is fore-spoken, as they use to speak?  
And seeing Satan in all these Covenants with the Witch, 
Note the overruling power of God.  is no Free Agent, but the Lords Executioner to run and stay at his pleasure: As the Lord therefore hath special ends in the disposing of this Covenant to hurt or help; so may he not have special purpose in this, exceeding therein, that the same that hurteth may also help, and the same that helpeth may also hurt?  
Yea certainly: The Lord's purpose in permitting and wisely ordering these Compacts between Satan and the Witch to hurt or help; using the Devil herein as the instrument of his Divine justice upon the children of disobedience, hath been in some poor measure manifested heretofore: And hereby  
Doth He wisely and gloriously make manifest, 
Note this.  that Satan is but his Vassal, that all Covenants between the Witch and him, for only hurting and helping, are subordinate to his power, alterable at his pleasure, that though Satan agree with the one Witch to help, and with the other only to hurt, yet shall the hurting Witch also help, and the helping Witch hurt, that it may appear also that these Covenants are but juggling Tricks between Satan and the Witch, to draw fools to the stocks, and so on either side to beguile more fearfully: That seeing the Blesser pretendeth to help: as she doth hereby draw more Proselytes after her, for good, so shall she have power to hurt them, both to keep them the more in awe, 
Note.  and so to seek unto her more slavishly, and depend the more constantly on her power; as also when their sin is hereby ripened, to confound them more fearfully, and so to execute the wrath of God upon them.  
And the Bad Witch also, though the Covenant be, That she must only hurt, that so she may execute her malice upon the bodies of unbelievers, and so send them to the Blesser for the further destruction of their souls: yet to spare this labour: and make the delusion more effectual to deceive, may not the GOD of Wisdom deuolue both these Faculties of hurting and helping to one person: May he not hereby give way to Satan to advance himself fully in the hearts of the children of disobedience: as God of this world, to save and destroy at his pleasure?  
And as the Lord in restraining Satan to hurt or help in those divers Instruments, would give an understanding heart to consider the limited power of Satan, and so to depend upon an higher Power of the Divine Majesty: so seeing the natural and desperate sinner, as he is fast bound to the power of Satan, even so willingly would he serve none other master: therefore, that he may serve him the more cheerfully, it is the justice of GOD, so to give up to Satan's delusions, as that he shall think he needs serve no other master.  
And hence it proceedeth, that the miserable soul affecting a sufficiency in that God whom it subjects itself unto, able to steed at all assays; Therefore, seeing Satan by these Witches labours to erect his Throne in the hearts of the disobedient: It stands with great policy, that this power of hurting and helping shall appear in one and the same, both to resemble an Unity in this Feigned Deity, As also to confirm the conceited Omnipotency, and sufficiency thereof.  
And seeing we are fallen into these evil days, 
2. Tim. 3. 2. 3.  wherein iniquity aboundeth, and ripeneth to the Harvest, 2. Tim. 3. 2, 3.  
Doth not therefore the admirable Wisdom and justice of God herein gloriously shine; that whereas usually the Good Witch hath escaped and been advanced of man, and therefore puffed up with pride, and so provoked to do mischief; it now pleaseth the Lord to give her her desire, that she which helpeth may also hurt? thereby,  
1 To flatter her with a conceit of her Sovereign Power.  
2 To nurse her hereby in desperate security.  
3 So by this means to ripen her sin, and so to take her napping in her own counsels.  
4 Exposing her to the Sword of the Magistrate, 
Note.  as having done such mischiefs, and so confounding not only her own confidence, but the repose of the world in her, who esteems her the only Goddess, seeks to her for help, etc. Shall not this lesson the unbelieving Generation not to tamper with her, lest though they regard not their souls, in seeking help from her, yet they may secure their lives and estates in not meddling with her?  
Oh that we could observe the ways of God herein! May we not hence learn wonderful things? Shall not all Idolatry come to the block? Shall not Anti-christ that great Conjurer, likewise be confounded? 
Note.  And shall not his open and desperate practices of murdering Princes, and bringing desolation in the world, justified and taught, now hasten him to his confusion, who heretofore hath been esteemed the common Papa, the father and giver of life, and salvation to the sons of men?   

SECT. VIII.  
BY this which hath been said, 
Use 1.  it appeareth now plainly:  
That the Blesser or good Witch (as we term her) is far more dangerous than the Bad or hurting Witch: 
The good Witch most dangerous.  And,  
1 That because first she is less suspected and feared then the other, and therefore is like to do more mischief.  
2 Nay she is magnified and adored among men as a Demy Goddess, etc. and so causeth men to commit Idolatry to her by putting confidence in her.  
3 She yieldeth help for the satisfying of the flesh, and so hardness in sin procureth hope of longer life, excludeth Repentance, withdraweth from the love of the Word, and lawful means, nourisheth in ignorance, profaneness, etc.  
4 The bad Witch usually is haled to punishment, and so is prevented of much evil doing, and happily by this means brought to repentance: But the Blesser is spared, and so permitted to do more mischief, under pretence of well-doing, and thereby ripeneth herself more fearfully to vengeance.  
5 She yieldeth help at a very desperate rate; namely, the endangering of the soul: and, What will it profit a man to win the whole world, and lose the same? Math. 16. 26,  
And so also is her estate most dangerous and fearful in regard of herself, as by requiring this condition of faith, even despiting the spirit of grace, & making a mock of the Son of God: & so usually committing that unpardonable sin, Hebr. 6. 4. 10. 16. 17.  
And therefore this serveth:  
1 For the reproof of the Times wherein these Darlings of Satan are so embraced and adored.  
2 It is an Instruction to the Magistrate, to bend the edge of his sword against these most dangerous Instruments: and to give way unto the Gospel, to cut them down.  
3 It is a Caveat to the people, to take heed of these snares, to seek after knowledge, and submit to holy means, that so the Lord may have mercy on their souls, that being within his protection, they may be better secured concerning their bodies.  
The end of the first Book.     

THE MYSTERY OF WITCHCRAFT:  
The second Book.  

Describing,  
1 The Power and Effects thereof.  
2 The Detection of Witches, with the means thereto.  
3 The remedies against Witchcraft.  
4 The Punishment of Witches, with the nature and lawfulness thereof.   
AT LONDON Printed by Nicholas Okes. 1617.   

THE MYSTERY OF WITCHCRAFT.  
The second Book.  

CHAP. I.  
Of the Power of Witches, what they are able to do, and of Satan's cunning sleights and stratagems herein.  
THe main thing whereby Satan fetcheth over these monsters, 
Of the power of witches.  and holds them in his obeisance: is that great power which he devolueth unto them. Whereby being able, in show, to do what they list, they are so transported with Pride, and wholly blinded therewith, that either they are hereby secured in their estates, seeing they can do such Feats, or else careless altogether thereof, for the intending and prosecuting of wonderful things.  
It shall not therefore be amiss in the next place, having proved 

1 That there are Witches.  
2 How they attain to this high mystery; and,  
3 What several kinds there are of them.    
To add now somewhat concerning this their extraordinary power.  
That so we may be rightly informed how far they are able to prevail: and withal, may discern how notably they are abused by Satan making them believe that their power is far greater than indeed it is.  
To this purpose consider we these two things.  
First, wherein this power of Witches is restrained: and,  
Secondly, wherein it is enlarged, and particularly advanceth itself, Concerning the first.  

SECTIO I.  
That the Witches Power is less than it seemeth, as appeareth;  
FIrst, 
The power of wiches restrained, 1 By the Lord.  because she is restrained by the Lord, that she can not hurt when she would.  
As, not the children of God always whom she maliceth.  
Neither these so far as she would: 
In regard of the Elect.  as not at all to hurt their souls finally:  
No not usually to take away life.  
Nor upon each occasion, as she is provoked: The Lord restraining her in love unto his Children, and for the glory of his great name: Defending his Servants by the attendance of his holy Angels, Psalm 91. That the evil one shall not do them any violence.  
Neither wicked men, 
In respect of the wicked.  so far as she would, and intendeth.  
As, not all, at all times, whom she maliceth: The Lord in his justice bridling her, 1 for the further confusion of the Witch: 2 for the advancement of his patience to the wicked: 3 for the fatting of them up hereby to the day of slaughter, and to harden them in their Atheism, that there are no Witches, no Devils, no Hell, no Heaven, but what is in this life.  
Neither to take life from those whom she afflicteth, at all times: that so they may still enjoy greater Patience, and thereby, either be brought to repentance, by the distemper of the chastisement, or be made inexcusable.  
And this, so is disposed:  
1 Both for the increase of her malice, and so ripening of her sin, being disappointed, and restrained, it raging more within, the more it is outwardly kerbed, and so fretting against God, when she cannot have her will of men: yea raging, and many times tearing herself, when she is bridled from hurting others.  
2 As also for the confusion of her skill and conceited kingdom, as being now enthralled, and justly bridled, that so horror of conscience hereby increasing, she may have her condemnation sealed up, and hereby be provoked to renew her covenant with Satan to obtain a greater measure of power, to make him more serviceable to her.  
3 And the Lord hath an especial aim herein, for the more orderly and comely government of the world; which is thus graciously preserved and advanced: whereas, if Witches might have their wills to hurt whom and how far they list: neither good Magistrate nor Minister should stand, none should be mightier than they to control them, none holier to confound them: their rage, envy, & covetousness would make confusion & desolation every where, and so the providence of God would be hardened, and the works of his government hindered and disgraced in the world.   

SECTIO. II.  
Her Power is less than it seemeth.  
1 Because Satan doth many things by divine dispensation immediately, 
Satan doth many things without the witch.  which yet notwithstanding he fathereth on the Witch: and seemeth to do at her sending, which yet he doth by his skill, in Natural Temperatures of the bodies of Creatures, and their diseased estates; 
Note.  And so being able to guess at the times, 
Gifford by his skill.  when they will come to their Crisis, and are like to speed: then speeds he to the witch, prouoks her to malice the parties, & so offers to be sent to execute that malice, which falling out at the time when the Witch sendeth, she thereupon conceives, that she is the Author of the hurt. She confesseth it a often on the gallows; whereas all this is but Satan's immediate work: and yet she justly punished, 
Note.  for dealing with Satan, who thus deceives.  
1 To hasten her to judgement.  
2 To satisfy the rage of the world against her, & thereby either to make them guilty of shedding innocent blood, and so to increase their sin.  
3 To obtain his prey of her soul more speedily.  
4 And so to seek a new master, or dame, to increase his kingdom.  
5 But his especial policy herein is: by fathering it on the Witch, to make work for the good Witch. Now they must run to her; help must be had, and what more ready than the cunning woman, especially seeing she doth it with so little cost? and doth it with so good prayers, at the least, procures ease, which Nature is satisfied with, though it is bought at a dear rate, even with horrible and blasphemous abuses of God's name, cursed confidence in Satan, etc.  
6 And seeing we are many times conceited & suspicious of our neighbours, ready to judge uncharitably & rashly of them: 
Note.  doth not Satan further the conceit by deluding the Witch, as to think that Satan did such things at her sending, 
Deluding the Witches senses.  which also Satan in his policy must have published, to confirm us in our uncharitable and crucell conceit, and so thereby provoke us further to shed innocent blood.  
Secondly, Satan doth also many things by deluding her senses: making her to believe that which is not, and so deceiveth her in the conceit of her power: As that she is transformed into a Cat and Hare, and so can enter into places the doors being fast, which is contrary to a natural body, etc.  
For though Peter came out of prison and the doors all locked, 
How Peter came out of the prison, the doors being shut.  yet was this done; First, by the mighty power of God: Secondly, nothing was done, but what might stand with the condition of a natural body. The doors by the power of God were opened, and so gave place to the body. The body was not contracted and exininated to pierce the same: neither could the quality of the body endure the pain, neither the quantity be despoiled of it dimensions.  
As for that Dream of the spirits transporting the body lying dead in the bed, 
Refutation of that conceit, that the soul returns to the dead body  and returning to it again afterward: This being contrary to the divine decree, That the soul being separated from the body, should return to it again, till the Resurrection: it must needs be a delusion and forgery of Satan.  
Thirdly, 
3 restraint by composition.  the Witches power is restrained by Composition and Covenant with the Devil, as the Good Witch must only help, and the Bad Witch she must only hurt: the one must be accounted the binding Witch, that other the unbinding: The Policy of Satan herein hath been partly discovered before. As also the justice of God in confounding this covenant, and enlarging this power is laid down hereafter.  
Fourthly, the power at least of the good Witch, 
4 restraint by the faith of the Patients.  is restrained to the faith of the party whom she intends to help: Either he must believe, she can help him, or else, he shall receive no good from her; Of the reason and use hereof elsewhere.  
Fiftly, 
Fiftly, restraint by the magistrate  the power of all Witches is restrained by the authority of the Magistrate. For though, if a private person detain them, they may either hurt or escape, yet if once the magistrate hath arrested them, Satan's power ceaseth, in being not now able to hinder and defraud the justice of the Almighty: And lastly, it is also restrained to the good of the Church. To this end examine we   

SECTIO III.  
Whether seeing Satan hath power from God, 
First quere  to afflict man, that he doth the rather more hurt, by the means of witches  
NO question, seeing we are apt to distrust God, and depend upon those, and to forsake God's word; therefore it is just with God, to give us up to be deceived by them: so that, it is not for the Witches sake, but for the wickedness of man, that Satan's power is enlarged: both for the Witches further condemnation, whose sin is hereby increased,  
And also, 
Note.  for the punishment of man's horrible and strange sins: by those strange and fearful plagues, especially to condemn the infidelity of men, in fearing or seeking to these.  
Only herein observe the policy of Satan, 
Satan's policy herein.  who though he have power from God, yet he will not execute it, but as sent from the Witch, or at least, seeming so; that so he may both divert the mind of man from God, and so nourish him in ignorance and Atheism, as fearing and respecting the Witch more than God;  
As also, that he may carry the mind from home, from the consideration of our own vileness, and wickedness, to look abroad to the Witch, to observe her malice, and so to increase our rage against her, and thereby increase our sin, and yield her more power over us; and thereby still to send the mind from God, and his true means of help, to the cunning woman, etc.   

SECTIO FOUR  
Whether Witches may have power over God's children. 
Second quere.   
NO doubt they may have it, so far as to afflict the body, because these outward crosses are common to all, Eccles. 9 1.  
And we are subject to Infidelity, 
God's chidrens may be afflicted by  and so to Satan's power.  
Yea we are ignorant who are Witches, and so many times are chastised for our foolish charity in relieving them.  
3 Yea, we may rashly condemn and censure them: 
witches In body. In soul.  and therefore be liable to the hand of Almighty God by them.  
I And so by sympathy with the body, the soul may be afflicted: yea Satan 2 may further afflict the soul, by reason that it cannot brook so well the bodily misery, by working upon the impatiency thereof, and so forcing it to murmuring; yea to a kind of despair: the rather, because the children of God, through ignorance or extremity of pains, may by themselves, or others use such unlawful means, or though they use Physic, and some such subordinate lawful helps; yet the principal is neglected, Repentance for sin, and Prayer unto God.  
And seeing all things are alike to all men; 
Eccl. 9 1. 2  may not Satan work so upon the mind, as by such or the like disposition to bring it to many, and such like raging fits, either tampering with the complexion, as melancholy, etc. or furthering those passions of discontent and despair, by leading them hereto.  
And the Providence of God in using Satan as an instrument, 
Why gods children may be chastised by witches  to inflict by Witchcraft, these chasticements upon his children, is manifold.  
As first, to humble his children: that they shall not escape this scourge, as well as others: so I remember the Lady Hales complained; What could I have no other affliction but this, I could have endured any, so it had not been by this, etc.  
2 To comfort his servants, that seeing they shall in this greatest affliction have a comfortable issue to conquer Satan, therefore hereupon they may build the certainty of their salvation: As also,  
3 To instruct them, that seeing Satan may have power to take away life, and yet not to hurt the soul finally, therefore here is the trial of their Faith, though the Lord should kill them yet to trust in him; 
job. 13. 15.  here the trial of their obedience, to yield up life into God's hands; here also their Wisdom tried, 
Acts 20.  not to measure God's favour by outward things, not to set by this life, which Satan may prevail against.  
And hath not the Lord in this affliction of his Saints, 
The wicked hereby stumbled.  some further use for the stumbling block of an unbelieving Generation?  
Yea surely, and that many ways:  
1 Both to flatter them, that their estate is good, 
Note.  seeing the godly fare as bad as they do.  
2 And also to stagger them, that their estate is evil; seeing, if God's children are thus afflicted, for all their knowledge, and holiness in this life, what shall become of them, that have no knowledge, hate holiness, etc.  
3 And herein yet most dangerously to stumble them, that seeing the knowledge and holiness of the Saints cannot free them from the power of Satan, therefore away with knowledge, welfare ignorance; what boots it to be precise? 
Note.  Let us live as we list.  
Nay seeing these means, cannot preserve, Why may we not seek to other? and so a gap is open to all unlawful means.  
Especially, if we observe Satan's policy herein, who usually being sent to afflict some holy one, 
Note Satan's policy in the affliction of the Saints.  returns as confounded, he cannot do it, because they have Faith, thereby intending, that none that have Faith, are subject to his power: and so puffing up even the best with security, and thereby preparing them through vain confidence to his malice: So persuading the world, that he can touch any that hath not faith, and so still robbing God of his glory; as if the let were not in his free providence, but in the goodness of man: As if the Lord did not freely execute his providence, but was bounded therein by somewhat in man. And then he must be sent to the child of the faithful father, and prevail there, as if the Faith of the Parents did not hold God's protection over their tender Infants, aswell as over themselves: or the Child, because he hath power over him, is excluded God's protection, hath not Faith, is not of the faithful feed.  
And if now at the length it shall appear, that Satan, though he have returned as disappointed by the Faith of the Saints, yet shall prevail over any, to afflict and torment them: Behold then the dangerous delusions: Either this matter of Faith is but a mockery, seeing it cannot resist Satan: why should it not repel him on the one side, as well as on the other, If there were any such thing, or it had any such power?  
Or else, the Saints may lose their Faith: and so, if Satan prevail against life, he must then also prevail against Faith, for the utter abolishing of the power thereof.  
And what difference then between the wicked and godly?  
Thus may the Saints be subject to this affliction: and thus may the world stumble thereat.   

SECTIO V.  
And yet in all these afflictions much differ from the wicked.  
1 AS both in the cause of the affliction. 
Difference between the godly & the wicked in their afflictions. Math. 25.   
2 In the measure of it.  
3 In the issue thereof,  
For the cause, If the Lord afflict his children with this scourge, neither is it in anger, 
Psal. 6. 1.  or simply as a punishment of sin, though the Lord may intend the chastisement of the sinner hereby: 
1 Difference in the cause.  But especially, 1. To Try their faith: 2. To provoke to repentance: 3. And so to take them hereby out of this miserable world.  
But in the wicked it is otherwise: The Lord is angry when he leaves them to Satan, he intends the discovery of their Infidelity, and unmasking of their hypocrisy: By this sharp affliction he awakens hereby their drowsy conscience, and so in the horror thereof, seals up unto them eternal vengeance, and leaving them to be relieved by carnal means, subjects them thereby more surely to the power of Satan, 
Note.  by whom, making up, in this renewing of their days, the measure of their sin, they are ripened and hastened to the day of vengeance. 
2 Difference in the measure.   
Thus they differ in the cause.  
2 As for the measure, the affliction either reacheth only to touch the body, or else if the soul bear a part, still the hand of the Lord is put under, Psal. 37. 24. comforts are supplied according to the affliction: or the sharper affliction, prepares to more sound and heavenly consolation.  
But for the wicked it is not so with them: The soul is especially aimed at by the malice of Satan, and therefore, either the body is so smitten to drive the soul to despair, or else by sending it to unlawful means, the soul is more fearfully ensnared by confidence in Satan, and so hastened to it just & unavoidable confusion: And thus they differ in regard of the measure.  
3 For the Issue, 
3 Difference in the issue.  The Saints, If they escape out this affliction, 1 are more experienced in Satan's subtlety 2 more enabled to comfort, and relieve others, 3 more purged of carnal confidence, 4 more humbled and cast upon the mighty power of God, 5 more quickened in faith, 6 more weaned from the love of the world, 7 more wary to keep themselves within God's protection, more patient under the cross, 8 more prepared to death, 9 more ready for the Lord. And therefore,  
If they are translated hereby, they make an happy exchange of sin; for perfect holiness, of misery for eternity, of transitory for eternal happiness, of deceitful friends for the fellowship and eternal communion of the thrice blessed God, that innumerable company of heavenly spirits and souls of the righteous; the unseparable union with jesus Christ their Saviour.  
But for the wicked; if they escape, that which they seemed to have, is taken away; they grow worse and worse, filled with all unrighteousness, seven worse spirits seizing upon them. And if they are taken away, then is the end of all their vain happiness, and a full pouring out of God's wrath upon them.   

SECTIO VI  
THus we have heard wherein and by what means the Witches power is restrained. 
Wherein the witch's power is enlarged.   
Now let us consider on the other side wherein it appeareth.  
This may be discerned.  
1. If we consider the Actions proper to their own persons.  
2. As also in their Actions towards others.  
Concerning their own persons.  
First, it cannot be denied, but that more speedily, 
Actions concerning their persons. Speedy motion.  then may stand with the ordinary course of nature, they may assemble themselves to their meetings, or trudge to do any mischief; as being carried by Satan's power above the earth, or sea, speedily, for some short space, 
Invisible.  not being seen of any: which is not hard for Satan to do, by thickening the Air under and about them.  
As for any further means, whereby they may transport themselves in the likeness of an Hare, etc. this we have showed before to be but a mere delusion, notwithstanding any tokens they bring for the proof thereof.  
But that they may abuse the bodies of such, 
Note.  whom they malice to ride upon them, in the night: this howsoever it be not impossible, yet I take it, it may rather prove a delusion of the party's sense that is thus pretended to be abused, than any such real taking up of his body out of bed, and laying him there again, because this may be done with less ado, and yet deceive more effectually.  
Thus of the actions of the Witches towards themselves.  
Touching his Actions towards others. here consider we these things. 
What the Witch can do towards others.   
1 Their manner of consulting thereon, which is usually in the Church, where they meet, to worship their master:  
here, 1 the Devil enquireth what each would have done.  
2 They return their particular occasions and businesses.  
3 Their demand by Satan is granted, and means propounded and tendered to the execution thereof.  
As giving them powders and poisons, composed by his skill, in the secrets of Nature to take away life, to inflict diseases, & cure the same; and especially, 
Note.  to cloak his damnable conveyance herewith. Teaching them to make Pictures in Wax or Clay; that by the roasting thereof, the persons whereof they bear the name, may continually melt & dry away by sickness: And this, in a blasphemous imitation of the divine power (who used such means to accomplish his miracles,) the better to colour his devilish conveyances, which usually are these.  
1 To make men and women love and hate one another: a matter possible for him to do, by persuading the corrupt affections.  
2 To lay the sickness of one upon another, as upon job, 
job. 1.  yea to take away life, etc. by such Pictures, though they are no cause thereof. It being easy for Satan, being a spirit, to weaken and scatter the spirits of life, 
Note.  whereby through faintness the party shall sweat out natural moisture. And so also by weakening the spirits, the stomach shallbe weakened: whereby not being able to breed new nourishment, the old must needs in short time be spent.  
3 He can raise tempests, as hath been proved before: and,  
4 So to breed madness, and,  
5 To haunt men and places with spirits, and so by a kind of obsession to vex and torment them.  
6 Yea, he can hinder the operations of nature, and so may be a means to hinder copulation, and so procreation, and that not only in general: 1 As corrupting natural heat, that the generating member may not execute accordingly.  
2 That though it should pierce into the womb, yet the seed being cold, may take no effect.  
Or else, he may steal away the seed, that it shall not pass into the womb.  
But particularly also, though the party may have ability to others, yet to serve one, for the like reasons, he may be impotent, not able to perform the work of Generation, 
Note.  and so deny that duty of marriage, and so happily produce a nullity thereof; unless by Physic, or some spiritual means his power may be overruled, for which some time is to be granted, and means used.  
7 Lastly, 
Possession  it cannot be denied, howsoever the world would obscure the work of God herein: that even by the means of witchcraft, Satan may be sent even into bodies of men, really to possess them. As of old it was usual in the Primitive Church, and the like punishment continuing for sin, the like means remaining to remove the scourge. I see not but now it is usual in these later times; as hath appeared evidently by many instances: the Papists themselves acknowledging as much, and the Gospel herein powerful! to confound Popery, and to justify the truth hereof.   

SECTIO VII.  
Of Satan's Policies in the execution of this Power.  
ANd first, that he useth Natural medicines, 
Of natural medicines.  both for helping, and hurting, giving the Bad Witches secret powders, and poisons to do mischief withal, and directing his White Devils (I mean the Blessers) to salves and such like medicines, to help their Patients withal.  
This he doth,  
Partly, to make the Blesser believe that it is not Satan's power, 
Satan's policy herein.  but rather some virtue in these things, that accomplish such rare events, and that so they may be more secure, and forget the covenant, and thereby accomplish their mischiefs with more delight, and greediness.  
Partly also, to deceive such as seek unto the Witches. And that by securing them in the lawfulness of this business, seeing they receive nothing but lawful means.  
2 By causing them to put confidence in the means: seeing through their infidelity, they prove usually effectual.  
3 Thereby to deject them from lawful means, as Physic, etc.  
4 And so to nourish them in blasphemy, contempt of God, and all divine assistance, to abolish all trust in GOD, and dependency upon him.   

SECTIO VIII.  
He useth also Prayers for the helping of diseases.  
ANd this, 
Of prayers  as to colour the secret compact more dangerously: So,  
To countenance the vain babble, and repetitions of profane and ignorant persons.  
As also to show his high malice, and derision of these divine ordinances: and so also,  
To mock and confound the lip-labor, and bodily service of the carnal christian.  
And so, to infer, that all second means, as Physic, etc. are needless, and unprofitable, seeing it may be done by good prayers: and this is a main Ground in the ignorant people, 
Note.  to reject all lawful helps: hence that speech of theirs; God hath sent it, and he can take it away. Wherein Satan's meaning is, to advance himself in their hearts, to draw them to his devotion, by the use of such prayers, etc. as being pretended to be from God, are therefore, in this respect, more greedily entertained.  
Especially herein to cousin the Blesser the more desperately, 
Note.  either by provoking her to rob GOD of his glory, and so to ascribe these Prayers unto Satan, conceiting hereby some Divine power, not so much in Satan, who instructs her, as, in herself, that by these means is able to do such wonderful things; especially seeing, to the doing thereof, a more strong and certain Faith is arrogated. As being yielded for the reason, why the Blesser can do that by prayer, which another, using the same prayer, cannot do, because he cannot believe. And so by this presumption of Faith, deluding her in the safety of her estate, that she is at least in high favour with God, in no danger of damnation, whereby she is confirmed in her Practice, and so makes sure her condemnation.   

SECTIO. IX.  
¶ Satan shrowds his power Under natural diseases.  
ANd doth not Satan also shroud his power sometimes very cunningly and dangerously under natural diseases. As both, being able to judge of the nature and criseis of them, and so to adjoin his power thereto, to the hastening of death, by preventing the help of Physic, or infatuating the same.  
As also hereby, being able to assimilate his malicious and desperate afflictions of the bodies and souls of men, 
Note.  to some such like natural diseases, that so his power may be shrouded under Nature's distempers.  
Certainly, Experience makes this manifest unto us, And the Policy of Satan herein is manifold.  
And that first to hide his own secret compact under such natural infirmity, 
Note Satan's policy herein.  that so he may both deceive the Witch, as imagining, that by her natural medicines she cures only a natural disease, and so, that her compact with Satan was either conceited only, or else is now dissolved. But especially, that he may deceive others hereby; 
Note.  and that both the parties afflicted; as detaining them by this means from the searching of their hearts, and yielding themselves under the mighty hand of God, by unfeigned repentance, labouring to make peace with him, that so they may be sound cured: and so sending only to natural means, as if it were but some ordinary and common infirmity, incident to nature: and so, if it be cured by such means, (as many times the Lord gives success to the means to punish our security, and satisfy carnal wisdom) than Satan's power is less feared, less regarded, whereby he prevails yet further on the soul, by nouzeling it in self-conceit of the goodness of it estate, and so the means are advanced, God's holy, and overruling hand abased, and rejected: And the Witch set in the place of God, and so hereby she prevails more fearfully: not only in the hearts of those that are holpen, to put confidence in her, but in others also, who are desirous to be holpen at so easy a rate.  
And so the skilful Physician (That Ordinance of God appointed hereto) is neglected and despised; 
Note.  and so in the issue, the whole glory and Crown redounds to the Devil: His power is advanced, his kingdom enlarged, the Gospel and Sceptre of jesus Christ condemned or neglected, and Atheism, yea gross Idolatry, increased and confirmed.  
But if these seeming natural diseases be not cured by these means; 
Note this.  yet the Credit of the Witch, and Satan's in her, is yet notwithstanding saved.  
1. Either, they sought too late.  
2. Or, else they did not apply the medicine well.  
3. Or, else they did not believe it could do good.  
4. Or, it hath holpen many others.  
5. Or, yet it may do good: And therefore seek for more: Go to some other Blesser, that hath better skill: Make peace, with more confidence.  
6. Or now, go to the Physician at last, to consume their estate, and so breed discontent and despair.  
7. Or, languish in despair, seeing God is forsaken, or sought too late unto.  
And so Satan triumphs in his spoils, 
Uses.  confounds the unbelieving generation, 
1. Satan's Triumph.  that lives securely, notwithstanding such a Messenger from Hell, might rouse it out, thereof.  
And so God is glorified, 
2. God's glory.  in making the world without excuse, that still will live in Ignorance, and desperate Atheism, in horrible profaneness, and works of the Devil, and hastening hereby the coming of his holy Son JESUS, with his reward with him, to recompense to every one according to his works.    

CHAP. II.  
Of the detection of Witches, and means thereto.  
OF the detection and punishment of Witches: That they are to be punished with death, especially the Blesser and good Witch, as they term her.  

SECT. I.  
Of unlawful means of detection.  
Having discovered the power of Witches, and so followed them to the utmost of their glory and advancement: Seeing now Pride goeth before destruction, and the glory of the wicked is their shame: Let us now consider of heir Fall and confusion, and of such means as further the same.  
Wherein we may behold the admirable wisdom and power of God, 
God's wisdom herein.  who as he leaves them to their own lusts, to embrace Satan, and submit unto him, for the obtaining of their desires; so hath he so disposed in his wonderful justice, that the God whom they worship, when he hath them sure his own, seeing he is greedy of his Prey, and would gladly have other employment to do more mischief, therefore he cares not how soon the bargain be performed, and rather than fail, though all other means of detection should cease, himself will be the instrument to bring his Bear to the Stake: And this he doth,  
By Being an instrument for the detection of the Witch, 
Satan the Author of discovery.  and yet in such dangerous policy, as that herein also he hunts after unstable souls, while he seeks to give them content in the discovery of the Witch which hath done them so much mischief. 
Note.   
To this is it, that he hath not only The Blesser ready to discover and detect the Bad Witch, 
By using the Blesset to discovery.  that so he might thereby increase the poor people's rage against the Witch, whereas indeed they should be angry at their sins.  
But whereas in their affliction they should seek unto the Lord that smites them, 
Os. 6. 1.  by this discovery of the Bad Witch, he increaseth the reputation of the Blesser, and so provoketh the people more eagerly to run after her.  
And now the Good Witch uttereth easily all her deceitful wares, to the deluding of the parties that are thus inquisitive, and many times to the condemning of innocent blood.  
And to this purpose, because people will be loath to credit her word, concerning the supposed harmer and Bad Witch, therefore she hath usually either some glass wherein to show the party offending: or else hath certain deceitful and Satanical experiments, to confirm her former detection of the Witch; As namely, by casting her into the water, sticking of needles, or bodkins, under the stool where she sits, burning of the thing bewitched, etc. By which, either she confirms the superstitious people in a wrong conceit, it being easy for Satan to further these signs hereto; or if they conceive aright, yet by using these indirect means for discovery, they shall yet deeplier engage their souls unto the power and malice of Satan.  
And therefore though the Bad Witch may be detected by these means: yet neither is the wise Christian to use these means for the discovery of this Monster; neither is the Magistrate to admit of this detection, as a sufficient evidence for the certain discerning and judging of the Witch.  
It will then be demanded, What detections and presumptions lawful we may have to discover a Witch?  
To which we answer, That as the Lord hath ordained the Punishment of these offenders, so no doubt he hath also disposed the means whereby they may be detected, that so they may be justly punished.   

SECTIO. II.  
Of lawful means of detection, And I of Presumptions.  
THe means of these Detections are Principally Two. 
Of lawful means of detection: and first of presumption.   
Examination, and Conviction.  
Touching Examination; This is, when the Magistrate makes enquiry concerning this crime, and that not upon every corrupt passion, or slight occasion, but upon weighty Presumptions, probably conjecturing of the Witch.  
These are:  
1 Notorious defamation of this crime, by the most of neighbours which are of the best report.  
2 The Accusation of a fellow Witch, either at examination, or at the day of death is not to be neglected, because now Authority having seized on hit, though she may lie before she be discovered, yet now having confessed herself, she is an Instrument of the Lords justice, 
Note.  to satisfy Authority, and clear the innocent, by speaking truth, etc. (though otherwise she would not) to accuse the delinquent.  
3 A third presumption is from the effect of cursing: For when a bad tongued woman shall curse a party, and death shortly follow, this is a shrewd token that she is a Witch, because Witches are accustomed to execute their mischievous practices by cursing and banning, & this may be sufficient for examination, though not of conviction.  
4 If after Enmity, quarrelling, or threatening, a present mischief do follow.  
5 If the party suspected be any kim, or of Special acquaintance with a convicted Witch, because it is the manner of them to convey their Trades and Spirits one to another, and especially to those that are nearest about, and most familiar with them.  
6 It is observed, that the Witch receives some mark from Satan to own her by, in some privy place, which is usually raw, whence the spirit draws blood, etc. and this, if there be no other reason in Nature, is a shrewd presumption, to examine at least.  
7 And so if in examination we find the party contrary and in diverse Tales: not only Fearful, for this may be in a good case; but Doubtful and Different, this may be a Presumption to argue a guilty conscience:  
Thus of Presumptions.  
2. Of Examination.  
Now concerning Examination, this may either be made by Question from the Magistrate, by certain wise and cross Interrogations to this end:  
Or else by Torture, when together with words, some violent means are used, by pain, to extort confession, which may have necessary place when the party is obstinate.  
3 Of Conviction.  
Having used the best means by Examination, the next is Conviction, whereby after just examination, the Witch is discovered; To this must concur, not bare presumptions, but sufficient Proofs: Not such as heretofore have been reckoned, or like to those; As scratching the suspected party, etc. The confession of a party dying, that such a one hath bewitched him. But for manifest conviction, these Proofs are to be esteemed sufficient.  
1 The Free confession of the crime by the party suspected, 
Proofs hereunto.  after due examination, being found in diverse tales.  
I but say the Party will not confess, Here then the testimony of two sufficient witnesses is currant, proving one of these two things: either,  
That the party accused hath made a league with Satan; or hath done some known practice of Witchcraft, producing likely arguments for the confirmation thereof: As  
1 That the Witch hath called upon the devil for help.  
2 That she entertains a familiar spirit, and had conference with it in any Form, or likeness.  
3 That she hath showed ones face in a glass being absent.  
4 That they have foretell things to come.  
5 Holpen to things lost, whereof they have had no ordinary means of knowledge.  
6 That they have healed by Prayers, Spells, Annulets.  
And so, howsoever the League with Satan be secret, and therefore not able to be discovered, yet is both Satan willing to have it known by effects, 
Note.  for the increase of his kingdom, & hastening the confusion of his slaves, and so by such like effects he doth discover them: 1 To have speedier possession of them, lest afterward by remorse they might be brought to repentance, 2 as hating so detestably even all mankind, that he cannot endure they should enjoy the world, or the benefits thereof, no not an hour: 3 but especially, 
Note Satan's policy herein  the Policy of Satan in this discovery is, 1 to satisfy the rage of the people, who now having found the Witch, instead of being avenged of their sins, do intent nothing more than the satisfying of their malice in destruction of the Witch, 2 and so therein to procure credit and estimation to the good Witch, to make more work for her, by whose means, this enemy to mankind, this bad Witch hath been discovered.  
And yet we may observe the overruling hand of God herein, 
God's overruling hand herein.  that though Satan do hasten the speedy discovery of the Witch: yet the Lord in his holy wisdom, ofttimes disposeth, that such shall live long, yea die vndetected: Either because some of them, may belong to the Election, and therefore may repent of this great sin by holy means, and so be freed both from temporal and eternal punishment.  
Or some remain longer undisclosed, to execute greater mischief in the world: as they are more cruelly bend thereto.  
Or else, there may be some Covenant with Satan by the Wach for some term of years, which he is contented to bind himself to, to have her more sure, and secure thereby.  
And thus of the proofs to discover the Witch, without which she may not safely be condemned.    

CHAP. III.  
Of the True Remedies against Witchcraft.  
HItherto of the means to Discover Witchcraft: Now let us consider of the means whereby we may prevent, and be delivered from the same.  

SECTIO I.  
WHEREUNTO, 
Authority of the magistrate.  seeing the Lord hath graciously afforded the blessing of Government as a special means to discover witchcraft: and so by cutting off the offender by the Law, very mercifully also to prevent the same. Therefore let us acknowledge unfeignedly the goodness of God herein. Pray we for the Magistrate, that the Lord may give him a discerning spirit herein: and yield we all conscionable obedience to him under God, that for our sins he may not be given up to security & such strong delusions, as either to neglect the prosecuting of this sin, or to justify the same.  
Surely, as we have great cause to be thankful to our God for that which our Gracious Sovereign hath commended for the perpetual good of the Church to this end: so are we also to bless his Majesty for that further Courage and Conscience of our true Christian and renowned King, 
In Demonologia.  that hath also justified the kingdom of Christ against that usurped Hierarchy of the Roman Antichrist, being that Arch-conjurer, & deceiver of the world: O how hath he been displayed and lively painted out by the Pen of a ready Writer! And shall not the Lord preserve his Anointed to burn the whore with fire, and make her desolate? O that the Lord would make us worthy of such a blessing, that our eyes might behold the fall of Antichrist! That the Kingdom of jesus Christ may be set up in full beauty, that the Firstborn may come in, 
Iew.  and jesus Christ may come to judgement: Even so blessed Father, hasten this thine eternal Word, and let all the people say, Amen.  
Now let us further consider of the Remedies of Witchcraft.  
These consist either in preventing of the evils and dangers thereof, or,  
In the Recovery and Release from the same.  
That these may be prevented, it is manifest:  
First, 
That Sorcery may be prevented.  because otherwise, All should be afflicted: For Satan maliceth all, would have none free, and therefore the Lord that hindereth his malice herein, hath also ordained means hereunto.  
Secondly, the very Witches themselves have confessed, that they could not prevail against some: And we see (by God's mercy) the most freed from them.  
What may be the means hereto?   

SECTIO. II.  
Of the particular Remedies against Witchcraft.  
These are either,  
1 Deceitful and dangerous.  
And these are of two sorts.  
1 Either such as seem to help, and yet do nothing in truth.  
2 Or else, if they yield help to the body for the present.  
1 They both leave it hereafter to further mischief.  
2 And especially do hurt the soul, both: first, for the present: but, 2 chiefly for the time to come.  
2 These Remedies are sincere and safe. And these are General, or Particular.  
Natural or Spiritual.  
And these either,  
Preseruative or Restorative:  
Or, Private or Public.   

SECTIO III.  
Preseruative Remedies, are such, whereby men are kept from the power & hurts of Witches: and these are such 

1 As concern the persons of men,  
2 Or, the places of their abode.    
1 To preserve the persons 
Preseruatives for persons.  of men, the chief & only sovereign means is, that whereas by nature, we are all the Devil's slaves, led captive by him at his will, subject to all sorts of his delusions and torments, upon any occasion: Therefore we would discern this natural condition out of the Word.  
2 Discerning of it, we would not rest therein: but rather be brought to a denial thereof, to renounce 
How to renounce nature.  the same by true sorrow and repentance, and so labour to attain unto the glorious liberty of the Sons of God.  
And this, by embracing jesus Christ, 
How to be in Christ.  and so be partakers of the Covenant of Grace, in his blood, 1 by receiving the Gospel, 2 believing the precious promises therein contained, 3 applying the same to our particular conditions, 4 and so returning thankfulness unto our GOD. For these his rich mercies in the pardon of our sins, by yielding up our souls and bodies as a living sacrifice unto our God, in obedience to his blessed will, even with all sincerity, and readiness of mind, and purpose of heart, together with conformity of the outward man in our reasonable service of God all the days of our life.  
As hereby, having the promise, 1 to be kept by the mighty power of God to salvation, 2 to be always within the special protection of the Lord to be kept in all our ways: 3 To this end to have the ministering of the blessed Angels, to preserve us from the evil one, that there may no Witchcraft prevail against jacob, nor sorcery against Israel, otherwise then before hath been laid down: not that the Elect may be altogether free from this affliction, but that it shall turn to their good, their souls shall be safe, and they are nothing so often subject thereto as the wicked and reprobate.  
And therefore, labouring to walk honestly as in the presence of God; remembering that his Angels attend for our protection and comfort, and so being careful not to grieve those heavenly soldiers, but to encourage them in their watch and guard over us, 1. Corinthians chap. 11. and verse 10.  
This sovereign Remedy subordinate's also many special provisoes and caveats, according to our several occasions in the world: As next to renew our right in Christ daily by unfeigned repentance. To arm ourselves daily by conscionable meditation in the Word, and the providence of the Almighty in the protection of his children, Psal. 91. To fear ourselves continually, in respect of our own worth or sufficiency, and so to renounce carnal confidence, and policy, etc. wholly to resign up ourselves into the sole protection of the Almighty. To maintain our Christian liberty and humility with all wisdom, not being servants unto men, but to bring them to Christ, not to entangle ourselves with the world, though we must use it: to avoid as much as may be even lawful pleasures, and recreations, especially, if they be doubtful & of evil report, as carding &c. wherein usually Satan hath a cast. To be choice of our company, especially, of Papists, profane persons, cursers, swearers, etc. because by these instruments God tries our sincerity, and Satan if we grow indifferent, either prepareth to the Trade, or prevails to afflict us by them.  
To be wise in our Liberality, and almsdeeds, not distributing to each sort of poor, because many times Witches go under this habit, as being left to this misery, for the confusion of their conceited sovereignty, and provocation of their Envy and Malice, to do further mischief: especially, to take heed if any such suspected seek unto us; to be straight-handed towards them, not to entertain them in our houses, not to relieve them with our morsels: Especially, if we discern them as their nature and need is, to be free mouthed, 
Note.  and light fingered, to crave of the best, and not to be satisfied, and to be bold & impudent, etc.  
And therefore here it standeth us upon to use a Christian courage in all our Actions, not to fear their curses, nor seek for their blessings, for after these things do the Gentiles seek, etc. 
jude 8.  yet not with rating or revile, but, The Lord rebuke thee Satan. If we do good to any, let it be especially to the household of Faith: and so to examine such of their belief, 
Gala. 6. 10  of their experimental knowledge concerning salvation, and so we may by God's mercy, 
Witches will not endure this usually.  both prevent our selves from being hurt by them, and happily discover them, and hasten their confusion.  
And therefore if we have got any inkling of their leagues or spirits, or prayers, etc. we are in no case to conceal this, 
Be liable to his malice.  lest we be confederate with Satan: or at least, for our infidelity, and carnal wisdom, but in the name of God let us manifest what we know (if occasion serve) to the Magistrate: especially if there be any hurt done, we are bound in conscience to justify God; to bring his judgements to light, to hasten his enemies to their confusion, and procure any lawful case to his poor afflicted servants.  
Thus may we preserve our persons from the malice of Satan's Instruments.   

SECTIO FOUR  
Preseruatives for houses.  
COncerning our houses, because it is the policy of Satan to work by degrees, and so by shaking our faith, and distracting, or hindering us in holy duties, to disquiet or fear us; and thereby to work upon our Infidelities, and distempers, bringing us thereby to neglect of holy means, and provoking to impatiency, whereby we may give the Lord occasion to leave us to his snares: Therefore hath he used to haunt and molest our dwelling places, with Apparitions and strange annoyances of noise etc.  
And therefore it is very fit to prevent him herein by holy means. 
First by an holy dedication.   
And these are, First, the dedication of our houses: and this is done,  
1 Not only by conscionable prayer unto God, when we come unto them: 2 but also by solemn vowing and consecrating them to the service of God, as in the first epistle of Paul to Timothy chap. 4. verse 5.  
3 To make choice of our habitations where we may enjoy the powerful ordinances of God. And,  
4 If we come to any houses where any monuments of Idolatry have remained, thence to remove them.  
5 Yea, if (as the manner was in Popery) for the very building of their houses, to fashion them according to the Idolatrous temples: If in such cases we alter so much, as may take away the resemblance of Satan's Throne: I think it (saving better judgements) though for the public, in indifferent things, we are to leave things to the Magistrate, to be ordered and disposed of by him: yet in our private affairs, where we have power in our hands, I say, I think it may stand with Christian wisdom and courage.  
6 But howsoever, we may not be overcurious in these things, I do speak as a fool: I take it, nay, I dare avouch (by the grace of Almighty God) that we shall undoubtedly much sanctify them by holy order, and discipline in the Family, by holy Exercises of Prayer and Meditation in the Word, catechising of the Families, purging out incarnate devils thence, I mean profane and rebellious servants, Psalm 101. that hate to be reproved, not buying their service so dear, as to give them liberty to profane the Sabbaths, to let them live in ignorance, profaneness, etc. lest for these things the wrath of GOD come upon us, and the Lord leave us to be afflicted by evil Angels.  
This in general hath been the practice of the Saints, and out of the particulars of their practice these particulars may be avouched, as Deuter. 20. 5. We have run for the dedication of the house, wherein was acknowledged, that we received it as the free gift of God: not that great Babel which we have builded for the honour of our name, Dan. 4. Psalm 49. etc. But that which God of his mercy hath given unto us, 1. Chron. 29. and therefore we should give it unto him again, in consecrating it to his service. Examples we have of Abraham building an altar where he dwelled, to worship God, Genes. 12. 8. of Noah when he came out of the Ark to inhabit the earth, that great possession which then the Lord restored, and enfranchised him withaall, Genes. 8. 20. of jacob, when he came to Bethel, which he consecrates as an house unto God, though otherwise it was the house of his habitation.  
So did Hezekiah sanctify the people, when they came to receive the Passeover, fearing lest they had not glorified him in their families and habitations, 2. Chron. 31.  
So did jacob purge his family of Idolatry, casting out all the Idols of his wife Rebecca, etc. Genesis chap. 35. vers. 1. 2.  
Thus of the remedies preservative.   

SECTIO. V.  
Restorative Remedies general.  
NOw the Restorative means follow, and these are either 1 General concerning whole Countries.  
Or else, Special, respecting particular persons.  
The General remedies to dissolve the works of Satan are.  
1 The free liberty of the Gospel, Luke 10. v. 18. Satan like Lightning falls down thereat: So doth Moses to this end commend the reverend and obedient hearing of the Lords Prophets, Deut. 8. 18.  
2 Conscionable execution of justice, against all other offenders, but especially against these, and among these against the Good Witch: she is the means of increasing the other: and yet it is lamentable to observe, that the Good Witch is spared, and accepted usually of all, because she helpeth at a pinch, holdeth life and present hopes, though the Bad Witch now and then, because we would not lose our present happiness, we cannot endure afflictions, is haled to judgement.  
Thus of General Restoratives.   

SECTIO VI  
Particular follow for private persons.  
THough not absolute and necessarily effectual, as was the gift of casting out of Devils which ceased with the Apostles and Prime Churches: yet profitable and convenient to be used, even unto the world's end of all Christians, very comfortable in the issue and success thereof.  
These are,  
1 To search out the true cause of this affliction, namely their sins, Lam. 3. 39 40. 1. Sam. 5. 15.  
2 To approve our faith in the free mercy of God by hearty Prayer and Fasting, for pardon especially of sin, and removal of the affliction, as may stand with God's glory, submitting herein to the will of God, 1. Sam. 16.  
3 Submitting patiently to the affliction, and comforting ourselves with the special protection of our God, and faithful promise that this shall turn to our good, assuring ourselves that the Lord will not suffer us to be tempted above our strength, but will grant in his good time a joyful issue: not measuring our estate in God's favour simply by the success herein, much less by the affliction itself, which is common to all, but resolving, though he kill us, yet to trust in him, and trying ourselves by the different bearing and qualifying of the affliction that it hath  
1 More weaned us from the world:  
2 More humbled us in a hatred of sin.  
3 More provoked us to hunger after heaven.  
4 More purged and prepared us thereunto.  
And thus of the true Remedies.    

CHAP. FOUR  
Of False Remedies.  
SHall we now take some view of the False and superstitious Remedies, used by the Genttles, and increased by the Papists, to release and prevent these mischiefs?  
Surely, never more need to display and confound these practices, and yet to name them, is sufficient to confute them: 
Apostolic power herein.   
Which are they?  
Examine we the Foundation.  
First, in Imitation of Apostolic callings, there is also presumed Apostolic power, to work miracles, to cast out devils, and so by a miraculous gift, to heal such mischiefs as do proceed from Witches.  
Unto which we reply, 
Refuted,  that that extraordinary calling ceasing, the effect ceaseth withal:  
As 1 being not necessary for these Times, seeing they were ordained only for the Confirmation of the Doctrine of the Gospel, newly planted and to be rooted in the hearts of Infidels, or to be justified thereby against their forged miracles; which being now approved and acknowledged of the Christian Churches, and having a constant and ordinary Ordinance of the Word, to instruct the same sufficiently.  
There is no need of such extraordinary Signs, so witnesseth the Spirit, 1. Cor. 14. 28. That change of tongs, and some general Miracles, are for a Sign not to them that believe, but to them which believe not: as if the holy Ghost should say, that the Gospel in the first preaching thereof, was accompanied with strange and miraculous operations, as a Sign to manifest the power thereof to the confusion of all the feigned miracles of the Gentiles, wherein they vaunting, might be detained from embracing the glorious Gospel of jesus Christ, as being offered to the world without Efficacy, from base and contemptible means: but that the power of the Lord being manifest in the weakness of his servants by these miraculous operations, as it was sufficient to make known unto them, that the Gospel was nothing inferior to the Oracles of the Devil, seeing it was honoured with such excellent and supernatural works: so by the inward working thereof in their conscience, in discovering the secrets of their hearts, and meeting with their hidden, false and secret corruptions, which of all others was the greatest Miracle:  
It might thereby gain the true Esteem among them, that GOD was in, and with the means: 1. Cor. 14. 25. 26. and thereby might prove effectual to convert the unbelieving, as the Lord had ordained him unto salvation. Acts Chap. 13. Verse 46, 47, etc.  
Secondly, 
2 Reason.  As it is not necessary that these gifts should now remain: so if they did remain, they might then challenge the effectualness of the Apostles preaching, as if that the Gospel were not sufficiently confirmed by them, seeing still it needs to be confirmed by miracles.  
3 And seeing the Promise and the Gift go together, 
3 Reason.  therefore, in that the Promise was only made to the Apostles, concerning those times, to do those things, and not to the generations of the churches succeeding; therefore seeing the Promise was only in force unto them, 
Mark 16.  it followeth also necessarily, that the gift was limited accordingly.  
And therefore, though it be pretended, that the Church of the jews 
1. Objection from the Jews answered.  had this power, and why not then the Church of the Gentiles, under Christ, seeing Christ was nothing inferior to Moses? yet seeing no certainty can be gathered out of the Word, of any such jewish power, but that rather they are condemned herein, as doing it by the help of Satan, and so our Saviour in that reply, drives out one nail with another; and when they accused him to cast out Devils, 
Mat. 12. 27  by help of Beelzebub, returns it upon them, By whom then do your children cast them out? As if he had said, Cast the Beam out of your own eyes. It is you that cast out devils by the help of Beelzebub, and would you excuse yourselves by condemning of me? or do you measure me by them? Therefore they shall be your judges, 
Acts 19 13  they shall justify me whom you condemn, their master hath acknowledged me to be the Son of God, though they work by Satan, and therefore shall rise up in judgement against you, that condemn me to work by Satan, who by them hath justified me, to be the mighty power of God.  
As for that they allege, 
Objection from the Promise answered.  That such tokens shall follow them that believe: In my name they shall cast out devils, etc. Mark 16. 17. This is to be understood concerning the church immediately after Christ, to be fulfilled only unto them, and their immediate Successors; for some short time, so long as the Church continued under Heathen Governors and Persecutors, which were to be convinced and bridled by these mighty works. 
3 Objection from experience answered.  And therefore, though in all Ages of the Church, there have appeared always some, that have cast out devils; yet hath this been, not by the Power of God, which ceased in the decay of zeal and sincerity, with the Primitives; but by the Power of Delusion, through the efficacy of Satan, 
2. Thess. 2. 9  whereby Antichrist then rising, and advancing himself in the hearts of God's people, as being given up thereto for their disobedience to the Gospel, by means of these feigned and devilish wonders, confirmed in the hearts of the unstable people, 
Colloss. 2. 23.  his voluntary Worship, 
1. Tim. 4 2.  and Doctrine of Devils▪ and so enabled himself thereby above all that is called God.  
And that these are but lying wonders and deceivable may appear yet further by the means whereby they are wrought.  
The first whereof, Is the Name of jesus, 
2 Proved false by the means employed in them.  by the virtue whereof the Devil is pretended to give place, and against his will to be thrust out of possession. Wherein, though we deny not, 
Note.  that it is lawful to call upon The Name of jesus in Prayer, 
An Objection answered.  for the deliverance of any, that are possessed, and bewitched, yet that we may presume, that our prayer shall take effect, otherwise then may stand with GOD'S glory, and the good of the Church: this is contrary to the Nature of the thing we pray for, which being a Temporal, aught to be begged, but with Condition only, if God will, as may stand with his glory, as in the six and twenty chapter of Saint Mathews Gospel: and also, contrary to our duty and allegiance, which do pray, That the will of GOD may be done in all things, that our wills may be subject unto his.  
And seeing the Pupists will have this Name of jesus effectual, 
Note▪  not so much, 
The error of Papists.  because it is invocated by a Believer, having Faith and understanding to call on GOD aright; As only, by the very Name uttered in so many letters and syllables; though without Faith, yea without Understanding, which by virtue hereof, shall be able, being repeated, to cast out Satan without exception or resistance. This certainly can be no Miracle, but a Satanical delusion.  
1 Because the Name of Christ, thus barely pronounced without faith and understanding, hath no warrant from the Word.  
2 Neither doth it allow unto any ordinary Christian any such special calling hereunto.  
3 Nay, it is flat contrary to the nature of the Word, which is only effectual, not when it is spoken, and barely pronounced, but when it is understood and believed both of the Deliverer, and the Receiver also, as that and other like Scriptures are to be understood, Philip. chap. 2. vers. 10. Hebr. 4. 2.  
Much like may be answered concerning the relics of Saints: 
Relics of Saints rejected.  another Remedy which they have, to cast out devils. For howsoever they allege, that a dead man was raised at the Grave of Elizeus, 
2. Reg. 13. 21.  that Peter's shadow and Paul's handcherchiefs did many strange things: yet doth not this prove, that their Relics may do the like. 
Act. 19 21.   
First because the times are now different, 
Act. 5. 15.  there is no need of such means, as was in those days.  
Secondly, The Gift is therefore ceased, as serving for necessary times, and the Relics, are for the most part counterfeit, and therefore they can produce but counterfeit Miracles.  
Touching the Sign of the Cross, 
Sign of the Cross disclaimed herein,  howsoever this be applied to cure in these cases;  
Yet, this is blasphemous impiety, to ascribe to the Creature, what is proper to the Creator. Namely to do Miracles.  
Neither the Apostles, nor the Son of Man himself, his Godhead being set apart, being able to do these things, but only the Finger of GOD. Exod. 8. Matth. 12.  
As for the use of Holy water, Grains, Salt, Images, Agnus Dei, etc. To this purpose the Truth is, 
Other Remedies rejected, as Holy Water, Grains, etc.  these are profane superstitions, because they are not sanctified by the Word, to that end: That which Elisha did by casting in Salt, being not from the virtue of the Salt, which was not hallowed but by an extraordinary calling, and gift enabling there unto.  
Lastly, 
Exorcism refuted.  whereas also it was ordinary among the Papists, to use Exorcisms to this end; Namely, to adjure and command the Devil in the Name of God, to go from the Party. This is now ceased, because the Gift of Miracles, as also the promise annexed to the Gift is ceased withal.  
For the better understanding hereof observe we farther herein; That howsoever by these deceitful Remedies afflicted parties seem to be relieved, and delivered from Satan's power: yet indeed it is nothing so.  
This appeareth:  
Because, though the torments may cease, yet the Devil leaveth not the Parties, but only ceaseth for a time willingly, to establish men in Error, and in worshipping of himself, and so entereth deeper into them.  
And this is the Effect of all such Remedies as are procured by Conjuration, and the Charms and spells thereof: whereby though the Devil seem to be bound from hurting, yet the party thereby indeed is more bound to his power & malice, & though he seem by the virtue of such holy Names of jesus, etc. to be cast out, yet doth he only cease to afflict the body for a time, that so he may procure greater confidence in this his Trade: And thereby take possession both of body and soul.  
It may be here then demanded, 
Quaere.  Whether seeking acquaintance with the Witch, 
Concerning the relieving of witches.  and using of her to our houses be dangerous, and whither (I say) It be lawful to relieve them, or no: If we suspect them to be such, seeing it is conceived that they have power over us by the same?  
To which we answer, that in our Belief we are first bound by the Law of GOD to do good to the Household of Faith, 
Esay. 58.  Gal. 6. 10. and so after these, to relieve where there is most corporal need, As for the relieving of these Witches, seeing suspicion may deceine: therefore we may not simply neglect these, If they be only suspected; so we do it from a good ground: Namely, obedience to God's Commandment; and a compassion to them, especially to do their souls good: Adjoining some spiritual Exhortation withal, to instruct them if they be ignorant, to deter them from such damnable and odious courses. Avoiding wisely  
Vain glory to be seen of men, as Matth. 6. 5, 6, 7. Especially taking heed, that we relieve them not, as the Gentiles were wont to worship their gods; 
Tull. Ne noceant.  that they may not hurt us, in carnal policy, seeking to bind them to us: as knowing that Fear in this case, as it may give just cause to the Lord, to leave us into their hands, for the punishment of our infidelity: so if our body's escape, yet a worse thing may certainly follow; Namely, the stealing away of your hearts from God by this means, and so the enthralling of our souls under the power of Satan.  
And being wise also, in the manner of our relief, whereby we may happily try them:  
1. Namely to give them only for necessity, of the meanest, seeing these being puffed up with their consorted powers, 
Note.  think nothing to good for them. As I have observed, they must far of the best, &c,  
2. And to keep ourselves within the bounds of man's authority, to see them relieved at their houses, and that by setting them a work, and so paying them an ouer-plus for it, that they may provide for themselves: For hereby happily you may also discern them, As being an idle & vagrant generation, always gadding: their own house is a Wild-cat, they must needs be stirring whom the Devil drives.  
3. And lastly, to relieve their bodies as upon any just occasion not to conceal their wretchedness, but to accuse and draw them to the judgement Seats, for the salvation (if it may be) of their poor souls.  
And though judgement may seize upon them: yet so long as they live they may be relieved, only with the coursest, and that for necessity, especially here an Interpreter, one of a thousand prove their best Purveyor to minister a word in due season, for the comfort of the soul.   

CHAP. V.  
Of a Principal Remedy against Witchcraft: Namely, the due Execution of justice upon the Offenders.  
THus have we showed both what deceitful and dangerous Remedies have and may be used, to ease this affliction.  
As also what Lawful Remedies are to be applied hereto.  
It now remaineth, that we adjoin A special public Remedy, for the preventing and rooting out of this mischief; Namely, Execution of justice..  
And here first, Let us determine, what measure of punishment is due to this Sinne.  
Secondly, we will add some Motives to encourage the godly Magistrate, to the Execution of the Punishment.  

SECT. I.  
Of the punishment of Witches with death. What Punishment is due to Witchcraft.  
The Word of GOD doth clearly prove, That thou shalt not suffer a Witch to live. Exod. 21. 18.  
And so the practice of Holy men, hath been agreeable thereunto in the due Execution of this sentence against them in all ages. As appeareth:  
Not only among the Heathen, who even by the Light of Nature were endued for the very safety of Life, to punish this Sin with Death.  
But especially among Christians where generally such Malefactors are condignly punished.  
And that this practice ought to stand in force, 
Proved.  appear.  
1. Because, this being a judicial Law whose penalty is death, seeing they have in them a perpetual equity, and do seem to maintain some moral precept, is Perpetual: As 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.  
2. This judicial Law, hath in it the Equity of the Law of Nature, and therefore is perpetual: It being natural that an Enemy to the State, a Traitor, etc. Should die the death.  
And such is a Witch, unto God, the King of Kings.  
3. The Witch is an Idolater, wilfully and in a most presumptuous manner, as renouncing God willingly, and choosing Satan to be her Sovereign Lord, therefore according to that Law, she is to be stoned to death, Deut. 17. 3. 4. 5.  
4 The Witch is a seducer of others to Idolatry, as appeareth by their common practice both upon their friends to whom they usually bequeath their spirits, and upon all whom they instruct, to rest in charms, etc. And therefore to be put to death, Deuter. 13. 6. 9  
5 Nay, she is a murderer both of souls and bodies; and therefore, in this respect, doth also deserve death.   

SECTIO. II.  
Answer to Objections against this Execution.  
1 ANd therefore, though the devil do the mischief, yet is the Witch confederate and accessary thereto: nay (in her own conceit) Principal and Mistress: and therefore by the Law of Accessories, is to die the death.  
2 Therefore, though they should repent, yet die they must, to justify God, and prevent further ensnaring: that though their body perish, yet the soul may be saved, 1. Cor. 5.  
3 Though she repent not, yet seeing she must have some time of repentance; though she do not, yet is justice to proceed without respect of persons. In zeal to God's glory, and love of sincerity, so Moses, Exo. 32. 28. and Phinehas, etc. Num. 25. 8.  
And this sincerity of justice doth require: That though death and such hurts ensue not, 
Note.  yet for the offence done to God, in combining with Satan, etc. the parties are to be executed accordingly. For so the word doth plainly imply: and heretofore the Law hath been defective in this case: 
Man's Law reform herein. Anno 1. jacobi  yet blessed be God, for a further perfection herein: and will not the Lord daily perfect his work? If we believe, shall we not see greater things than these? Well,  
1 Let this instruct the godly magistrate to have an eye, especially to the Blesser, that reigneth among us: And to draw the people to the true and lawful means of helping soul and body, by rooting out of these Good Witches, which are rife almost in every parish, and placing in stead thereof a conscionable Minister, as that the people may require the Law at his mouth, that he may pray to the Lord for them, that they may be healed.  
2 Let this teach him to punish sin, of conscience, not for by respects, meeting with the Witch, as an Idolater offending against God, not so much as a murderer sinning against man.  
3 Let his own safety move him hereunto, who as he hath been, even so still by the execution of justice, may be free from these Monsters.  
4 And lastly, Let the glory of God (in advancing the Gospel) especially here prevail, which is by no kind of thing more undermined then by Witches.  
Is glorious in nothing more than in rooting out Antichrist the great Conjurer and deceiver of God's people, and banishing superstition the very bed and nursery of witchcraft.  
The end of the second Book.     

THE MYSTERY OF WITCHCRAFT.  
The third Book.  
Discovering, The several Uses of this Doctrine of WITCHCRAFT.  
LONDON Printed by Nicholas Okes. 1617.   

OF THE DIVERS USES OF THIS DOCTRINE OF WITCHCRAFT.  
The third Book.  

CHAP. I.  
First, it serveth for reproof, and that many ways.  

SECTIO I.  
As first of the Atheism, and Irreligion that overflows in the Land.  
DOth not Satan's Policy in this trade of Witchcraft, 
First the Atheist.  pretending to afflict and hurt, but, when he is seen by the Witch: and then to hurt only the body, or goods; Plainly obscure and abolish out of the minds of men, the Providence of the Almighty, as if Satan were not subject to God, and sent by his providence, that he were not countermanded by the power of God, but only subject to the Witches power? Doth not this exalt her in the place of God, provoke the people to fear and love her, & c?  
2 And seeing the hurt appeareth only by his cunning to be done to the body, doth not this nourish the people in this Atheism, that either their souls are in no danger, all is well with them, or they need not trouble themselves thereabout, seeing the devil doth not trouble them? nay, doth not this nourish this conceit in their minds, that they have no souls, or else, that they are mortal? they end with this life, and therefore use all means for the maintenance hereof, and then care is taken sufficiently.  
3 Doth not this convince the Atheist that dreams of General Grace;  
All shall be saved; seeing by this Doctrine and Practice of Witchcraft: It is now apparent, That not only naturally we are the bondslaves of Satan, but that many purposely yield up themselves to his cursed will, renounce their salvation, to become his slaves, bind themselves to eternal damnation, and so are made ofttimes fearful spectacles of the Divine vengeance, being carried away by the devil, and haled violently to destruction?  
4 Doth not this justly confound that, common delusion, That there is no hell, but to be in debt, in prison? etc.  
Doth not this convince such as live in that profane and fearful manner, as if there were no God to judge them, no devil to torment them? Do not their desperate courses plainly discover to whom they do belong? Are they not of their father the Devil, because his works they do, are they not running headlong to Hell, by their desperate impenitency? doth their damnation sleep, that so turn the grace of God into wantonness? Hath not the god of this world blinded them, that they cannot obey the truth? Are they not apppointed to perdition that thus crucify the Lord of life? Is there any more sacrifice left for sin for such, but even violent fire to consume the adversaries? Herbrews cha. 10. 26. 27. jude verse 4. john chap. 8. 44.   

SECTIO VIII.  
It is a plain conviction of the contempt of the Word.  
FOr as the Lord, when Pharaoh would not believe his servant Moses, did therefore give him up to be deluded by his Sorcerers and Enchanters, who doing such wonders in show, as Moses did in truth, did thereby harden Pharaohs heart, and so ripened his sin and iniquity: even so it is just with God, because we despise his Word, and contemn his true Prophets: therefore to leave the common people generally to be hardened by such feigned wonders as the prophets of Satan make show of in the world, that they might be effectual, to increase transgressions against the Lord, and so to ripen them to the day of vengeance.  
Thus did the Lord give up Saul, for his disobedience and contempt of the Word, to seek unto Witchcraft, 1. Sam. 28.  
Whereby he ripened his sin, and drew on speedy vengeance upon himself, and God's People for his sake, 2. Sam. 29.  
Thus was Ahaziah left to seek help of the god of Ekron, that so he might receive of the Lord the Sentence of his destruction, 2. Reg. 2.   

SECTIO. III.  
Of Reproof.  
IT reproveth the Idolatry and false worship of the Times, convincing the falsehood and abomination of Popery, and justifying the truth and virtue of the Gospel of jesus Christ.  
As that, first, where superstition reigns, and is not yet weeded out, there we see Witchcraft to be magnified, and so to abound as in the Orcadeses among the Heathen.  
But where the Gospel hath got footing, 
Zach. 13. 3 4.  there all unclean spirits depart, gross Witchcraft is banished, Authority prevaileth, to the rooting out thereof: the Word prevaileth to heal our infidelity, and so secure us from their dangerous snares.  
And yet (which is to be lamented) we see the Good Witch still to get ground, even because she helps, and satisfies the flesh: doth not this argue plainly, what God we worship principally, even our pleasure, our riches, our health? Is not the Good Witch respected, because she supplies these? And is not our belly then our god? the wedge of gold our hope? Do we not for our own sakes respect the Blesser? Is it not a plain worship, yea Idolatry which we commit with her?   

SECTIO FOUR  
It condemneth the gross profaneness and disobedience of the Ages present.  
1 IN that the Infernal spirits are more observant and diligent for the hurt of the soul, than we are for the salvation thereof: they are compassing continually, omitting no base offices to serve their Mistress turns.  
2 The abundance of Witches, the horrible sottishness and wilfulness of the people which run to these Blessers, that are given up by God the Lord, to forsake the true means of their salvation, and fly to devilish helps: doth not this plainly argue the general disobedience of the people; and therefore, because they receive not the love of the truth, therefore God hath left them to these strong delusions, to believe lies, as in the second epistle of Saint Paul to the Thessalonians in the second chapter and eleven verse.  
Surely, as the Lord gave up Saul to a spirit of Error to be tormented, and misguided thereby, because he forsook the everliving Lord, and disobeyed his Prophets: So is it just with Almighty GOD, to give up the people to be besotted with this judgement, even because they have detained the truth of God in unrighteousness, and reproached the same by their profane and most abominable conversation.   

SECTIO V.  
Reproof of Hypocrisy.  
IT reproveth the Hypocrisy and fearful Dissimulation that reigns even among professors.  
And that first, as Satan pretends subjection to the Conjurer and Sorcerer, when indeed his purpose is to be Master of all: Even so the Hypocrite, how soever he pretend subjection to the Lord, yet his purpose is to serve his own lusts, to advance himself above all that is called God, to bring men into bondage, to smite them on the face, 2. Cor. 11. 2. Thess. 2. 12.  
2 As Satan pretends many things to be done by the Witch, which indeed are done by himself, that he may bring the Witch into danger, abuse others by her, and conceal his wickedness more cunningly: even so doth the Hypocrite father much upon God, which is but the device of his own brain.  
And doth not this plainly convince the hypocrisy of the Times, that whereas the Good Witch is far more dangerous than the Bad, yet because the Blesser helps, and serves turn, to maintain life; etc. therefore she must escape: whereas the Bad Witch, because she is hurtful, therefore she must be punished. Doth not this argue, that not for conscience sake, but for our own respects justice is executed, Satan's power is oppugned?  
And doth not Satan, 
Math. 23.  when he pretends to do most good, then do most hurt? surely so doth the hypocrite, under colour of long prayers, devour widow's houses; Even as the Blesser, under pretence of Good prayers, enthralleth the soul, so doth the hypocrite, by pretence of formal prayers and bodily worship detain men in will-worship, and all profaneness to the ruin of soul and body.    

CHAP. II.  
A second general use, is for Instruction, That first we would leave to avoid the Causes of Witchcraft. 

Which are  
1. Ignoraunee.  
2. Infidelity.  
3. Malice.  
4. Coveto usnesse.  
5. Curiosity, etc.  
6. Pride, etc.   Concerning Ignorance of GOD.  
THat this is a cause of Witchcraft, appeareth:  
Because, 
2. Tim. 2. 23, 24. 2. Thes. 2.  through the Ignorance that is in us, we are led captive by Satan at his pleasure, as being subject justly to his strong delusions, because we have not received the Love of the Truth; because we know not whom to worship, how to worship God a right; therefore doth the God of this world blind us because the Gospel is hid from us. 2. Cor. 4. 5, 6.  
And doth not Witchcraft usually prevail; when either there is no means for knowledge, or else the Truth of God is detained in unrighteousness, and so for our disobedience we are justly given up to such Delusions, remember what hath formerly been observed to this end.  
The Remedy thereof is:  
1. To have the word of God dwell plentifully among us; both in the Public ordinances of the Preaching and Expounding thereof; as also in the Private Reading, & conferring of the same in our Families.  
2. To have the Power thereof, to Rule us in all our ways: 
Gal. 6. 6.  To yield obedience thereunto, to hearken to this voice alone, and to cleave thereunto constantly: Endeavouring so to walk, as we have received Christ jesus. Col. 2. 4. And to be daily cast into the mould thereof. 2. Cor. 3.   

CHAP. III.  
Touching Infidelity.  
THat this is also a Cause of this fearful judgement, appeareth:  
1. Because by unbelief, we lie open to Satan's power. 1. Pet. 5. 8, 9  
2. Through unbelief in God, we are brought to believe in him, to embrace and adore him as the God of this world. 2. Cor. 4, 5, 6.  
3. Hereby we provoke the Just Lord to leave us to his power, to be ensnared of him in all deceiveableness of Error, and damnable Impiety.  
4. This is the special bond whereby Satan ties his Proselytes unto him, and they that seek help from them, they must believe that they can help them, etc.  
And therefore, the Remedy thereof is:  
1. As to learn to know God in jesus Christ. joh. 17. 2.  
2. To labour above all things to be found in Christ jesus. Psal. 3. 10.  
1. By seeing ourselves in ourselves to be utterly lost by the Law. Rom. 7.  
2. And feeling our state to be most desperate and irrecoverable.  
3. Groan we earnestly under the burden thereof. Matth. 11. 28.  
4. And hunger we after jesus Christ to be eased thereof. Matth. 5.  
5. Seeking unto him in his blessed and precious promises: to be eased of our sins.  
6. Meditating seriously on the power and virtue of his Sacrifice, which he hath offered for our sin.  
7. And applying the same, to our particular sores and diseases.  
8. Resting in jesus Christ alone, 
1. Cor. 1.  as our only and sufficient Saviour.  
9 And rejoicing in him above all the treasures in the world, as in the most precious Pearl. Matth. 13.  
10. Labouring to approve our love unto jesus Christ.  
1. By forsaking all things for his sake, our beloved son; yea, if it be required, even life, and all. Matth. 19  
2. Being ready to take up his Cross, and follow him. Matth. 16. 22.  
3. Denying still our own wisdom and righteousness, that we may be found in him. 1. Cor. 3. 18.  
4. And for thy sake, loving the brethren. 
Heb. 3. 13.  1. Plucking them out of the fire. 2. And exhorting each other daily; waiting with great patience their Conversion, 
Heb. 10. 14.  and maintaining the Fellowship with all meekness of wisdom, and holiness of Conversation. 2. Tim. 2. 2.  
In all Constancy and Patience, working out our salvation. Phi. 2. 12.   

CHAP. 4.  
As for Malice.  
THat this is an occasion of Witchcraft, appeareth: 1. Because.  
1. Depriveth us of the Love of God, and so causing the Lord to hate us, we are given up to this damnable practice.  
The rather, because it is both a present and effectual means (as we think) to execute the utmost of our revenge and it is also a most daungegerous means to colour our Malice, while it so bringeth it about, that partly for Fear, we are forced to relieve such Instruments, that they may do us no harm, and we are drawn to seek help from them in our extremities, whereby their Malice being concealed, is more increased, and being often disappointed by Satan, is more inflamed, sealing up to these cursed Captives their eternal damnation: and hastening hereby the vengeance of the LORD upon them, both in the Pining of their bodies, by this their confounded Malice, and prouoaking them to malign GOD the more, the more they are disappointed, whereby his wrath is more kindled against them: they are hereby more eager upon Satan to execute their rage, more deeply obliged unto them, by new employments and at length more desperately confounded by him, in their detection and punishments.  
Learn we therefore to remedy this sin, Thus:  
1. Labour we to have the love of Christ shed abroad in our hearts, 
Rom. 5. 2.  that so for his sake, we may love one another.  
2. And consider we, 
Rom. 12.  That vengeance belongeth unto God, he is able to right our wrongs, he is only for to do it.  
3. Consider we not so much, what hurt may arise from the Creature, as what good may redound unto us thereby; and whether we receive not daily good from the hands of our God, sufficiently to countervail the evil of the Creature? Whether our GOD be not able to recompense any evil from the Creature, whatsoever? Whither he cannot turn it to our great good?  
4. Give we not way to the least passion of anger, or discontent, lest our yielding to these passions, draw our confirmed malice.  
5. And be we wise to set bounds to our unreasonable desires, least being not satisfied therein, we break out to envy, and so to malice others.  
6. Especially labour we to apprehend the favour of God in jesus Christ: that so being at peace with his Majesty, and gaining true contentedness in our estates, we may possess our souls in patience, and maintain the Unity of the Spirit in the bond of peace.  
7: And Practise we especially the Love of our enemies; strive we to overcome evil with good, to forgive our enemies, to pray for them, &c,  
8. Enuring ourselves to bear afflictions.  
9 And weaning our souls from the love of the world.  
10. Still endeavouring to make even with our God, and to be prepared against the coming of jesus Christ.   

CHAP. V.  
A fourth Cause of Witchcraft is Covetousness.  
1. A As excluding through distrustful and insatiable desires, the protection of the Almighty.  
2. Exposing to desperate contempt of the Word, in all fearful impiety.  
3. Hereby enraging and provoking the Conscience to just revenge.  
4. Whereby despair seizing on the soul, is become hereby a prey unto Satan, upon hope of present release.  
5. Being forced by such insatiable desires to use unlawful means to compass the same, is therefore baited by Satan with fit matter hereunto: What will he not promise to fetch over the poor soul? What will not the soul part with to enjoy the present payment? What's this birthright to it, since it dies for hunger, give it the present, and take the future who list. Gen. 27.  
The remedy therefore of Covetousness is:  
1. First, To convert our Desires to heavenly objects; and so to affect that durable and true riches.  
2. And so discerning daily our want of grace, we shall still be coveting the best gifts. 1. Cor. 12.  
3. As for earthly things, Desire we only our daily bread, as for to morrow let it care for itself, Matth. 6.  
4. And cast we our care on God, because he careth for us. 1. Pet. 5.  
5. Let our Request be made manifest unto God, 
Phil. 4. 7.  who will not fail us, nor forsake us.  
And learn we to be contented with our estates, submitting to the will of God in all things.  
Consider we the judgements of God, upon th' Covetous persons, he is a spoiler of others, and therefore shall be spoilt: he pines himself and robs others; his children shall be vagabonds, and his memorial perish. Psal. 109.  
Meditate we often on the divine Providence extending to the briutish and dumb creatures. Matt. 6.  
And consider we seriously of the Love of God, in jesus Christ; who if he have provided heaven for us, will he deny us these things? 
Matt. 6. 33.  And seeing with all our care we win nothing, 
Psal. 127 1.  without his blessing, labour we rather to use well what we have, then to be coveting more: that our little being blessed, may be sufficient unto us. Psal. 37.  
And therefore seek we the blessing of God, by renewing our right in Christ jesus, and daily sanctifying of the Creature, by the Word and Prayer: and so shall the mind be quieted in the smallest treasure. 1. Tim. 4. 5.   

CHAP. VI  
A fifth Cause of Witchcraft is Curiosity, And that because:  
Hereby the mind is delivered from necessary knowledge, to search after vain and hidden mysteries.  
And so is nourished in wavering, and uncertainty in judgement.  
And thereby is easily removed from such sound Principles and grounds of Truth as it hath received some taste of out of the Word of God. And so is brought by degrees to forsake GOD, and his holy governance, as crossing corruption and confounding carnal wisdom.  
And so is justly forsaken of God, and thereby given up by the power of Satan to be deluded.  
And so justly deluded, by such vain pretence of extraordinary skill and knowledge; as through pride of heart is affected through discontent ensuing from an enraged conscience, is greedily embraced to give present satisfaction.  
And thereby is provoked, with any future harms, to procure present ease and content.  
Hereupon future hopes are deluded, and so desperately rejected concerning Salvation, upon a vain persuasion, of what this extraordinary knowledge will advance us to. Namely to be as Gods to know good and evil especially if here any possibility shall appear to execute such power, by doing wonderful things, as may exalt us to this conceit of Divine Excellency.  
And this is furthered by a base Esteem of such knowledge as concerns salvation, as being ordinary, common to all, obvious to every capacity. And therefore seeing, all shall not be saved: hereupon we are easily ensnared to seek after further knowledge, to look for Revelation, to search into hidden mysteries.  
Here Satan closeth with a profane heart, tenders means of the hidden Mysteries, colours them with holy Names, and glorious pretences; as of subjection to man, etc. And so easily prevails upon an unstable soul, to draw it with some covenant with Satan to some liking of this skill, especially being carried so covertly, likely to prevail so effectually.  
The Remedy hereof is.  
To inform the judgement throughly by the blessed word.  
And so to be brought in subjection by the power thereof, to the denial of carnal wisdom, with an holy resolution in all things to be guided by it.  
To magnify the mercy of God, for so plain and easy a Rule to them that will understand, and to cleave to this Rule alone for direction in all our ways. Psal. 8.  
6. Neither leaning on the Right hand after dreams, and speculations: Neither leaning on the left hand to humane traditions as if the word were insufficient. Being still humbled in the sense of our sailings, to what is commanded, and for our ignorance of that we should know: And Living by Faith, in expectation of what is promised.  
Endeavouring as we have received Christ, so to walk in him.   

CHAP. VII.  
The last and Principal Cause to draw us into this deadly snare, is Pride, and vain glory.  
1 AS being both the ground of all the other evils.  
2. Being the first sin that entered into the world, and discovered our fearful bondage under Satan.  
3. Being the last sin that we shall put of, and therefore when Satan hath done with all other, he begins with this.  
4. Being the sin that accompanies our best actions, to deprive God of his glory and ourselves of the comfort of them.  
5. Giving the Lord occasion to leave us to Satan's power, for this our great blasphemy and sacrilege.  
6. Giving Satan occasion the rather to prevail in regard of such pretences and masks which this sin hath to shroud itself under, as thankfulness of God: joy in his blessings: furtherance of others good in communicating with them, what God hath vouchsafed unto us. And being his most effectual bait to ensnare us in this dangerous Covenant, because by Pride we are blinded that we cannot see our misery, nor any danger lies upon us: and therefore are more easily drawn to make up the measure of it.  
By Pride, we are provoked to conceit our own excellency so far as to think nothing good enough for us: and we think the Lord doth us wrong, in not respecting us accordingly. And therefore we will right ourselves, and entertain what is offered, though it be by Satan, yet we presume to make it serve our turns, we conceive so highly of ourselves, that nothing can defile, nothing prevail to our hurt. Is it not our great previledge to command Satan? shall it not make for our glory, to hurt and help at our pleasure? Will it not please us highly, to hear, The Voice of GOD, and not of man.  
Thus doth Satan by Pride, draw us-into his snare.  
And therefore learn we to Remedy this great evil. As:  
First, labour we to discern throughly our cursed Nature, take we an often view of that poisonous fountain, and though in regard of outward conformity and fair show, we may have cause to lift up our heads, yet when we look throughly within, we may hang them down with shame.  
2. Consider not the good we do, so much as the evil we daily commit, yea, that end that accompanies our best actions.  
3 And acknowledge we, that whatsoever good we have, I it is undeserved on our part, 2 we daily deserve to be stripped of it.  
4 Remember we, the most glorious creatures have been overtaken with this sin, and therefore, let us fear ourselves most, when we enjoy greatest favours.  
5 And yet trust God most, when he seems to do least for us.  
6 Labouring to do all things as in the presence of the Almighty: And,  
7 Avoiding very carefully the applause and estimation of men.  
8 Not measuring the grace of God by outward compliments.  
9 Nor despising the least grace in others, though we far exceed them.  
10 Abounding in thankfulness to God, even for the least of all his mercies.  
11 And daily reckoning with ourselves for the abuse of his blessings.  
12 Walking faithfully and diligently in the Callings which GOD hath placed us in.  
13 And submitting to those afflictions, that are incident thereto.  
14 Meditating often on the humiliation of jesus Christ.  
15 And on that fullness of glory that makes for us in heaven.   

CHAP. VIII.  
Convinceth natural corruption.  
AND doth not this Doctrine of Witchcraft, describe unto us the truth of our natural condition, that we are the very slaves of Satan, and vessels of wrath, following the prince that ruleth in the children of disobedience, and so being led captive by him at his will? Ephesians chap. 2. vers. 1. 2.  
Yea certainly, though we should never so much wash ourselves with Niter, and stand upon our sincerity, yet the bleating of the sheep, and lowing of the oxen, I mean, such running to Blessers, and closing with cursers, our fearing these, and worshipping the other: our refusal of knowledge, and lawful means for help, and seeking to these devilish and most unlawful remedies are apparent Evidences, that his servants we are whom we thus subject unto, him we acknowledge to be our Master, our Lord, and Saviour, whom especially we seek unto, in the time of our trouble.   

CHAP. IX.  
That hereby we are taught the right use and excellency of Faith.  
AND doth not this Doctrine of of Witchcraft show us also the true means, whereby we may be delivered from the bondage of Satan, and so be translated into the glorious liberty of the sons of God? yea surely.  
We are hereby instructed in the excellency of Faith, and so to labour the attaining and preserving thereof.  
As that we may out of the former discourse perceive, that this Faith is it, which Satan requires of his servants, to bind himself unto them, (if they will believe in him:) his special aim is at our most precious faith, if he can shake us herein, if he can cast us from this hold, he makes sure account of us, he holds us hereby certainly to damnation: Doth not this plainly evince the excellency hereof? doth it not by the contrary confirm, how necessary this is to salvation, that it alone is sufficient hereto, Acts 13.  
2 Doth not the Blesser require this Covenant of her Proselytes, she will help them: if they believe in her, that she can do them good? etc.  
And who are they that are freed from Satan's power, are they not only the faithful? those which are truly elected, either Satan cannot touch them at all, or else his afflictions shall tend to their good: well may he afflict the body, but the soul shall be bettered by it.  
And shall not this teach us especially to procure this shield of Faith, that so we may beat back the fiery darts of the Devil? Ephesians chapter 6. vers. 12. 13.  
Shall it not lesson us, to learn still to live by faith in the Son of God: not having our own righteousness, that so in him we may be more than conquerors, Romans 8. 34. 35. Galat. 2. 20.   

CHAP. X.  
Hereby we are instructed to a conscionable use of the word of God.  
FOr, seeing it is not the Letter and sound thereof only that avails, for so (as you have heard) it may be abused by Satan to charming and sorcery, unless we both understand, and receive reverently, yea treasure it up in our hearts, and by faith apply it to ourselves, for the Peace of our souls: then surely is it not enough only to hear, and not understand; not enough to understand only, and not to retain in memory: nay, not sufficient to remember, unless we believe the same, and so express our Faith, in being transformed thereby into the same Image from glory to glory, 2. Cor. 3.  
And this may serve to admonish us, concerning that customary and unreverent taking of the name of God in our mouths, apparent in our ordinary speeches; As oh Lord jesus etc. which being no less than charms, as it confirmeth Witches in their damnable Trade, so it exposeth us to be afflicted by them: yea leaveth us to the judgement of the Lord, even to take that from us which we seemed to have, of Hypocrites and formal professors to become open blasphemers and professed Atheists, scorning God, Religion, etc.   

CHAP. XI.  
Teacheth the abuse of the Belief and the Commandments.  
AS also we may here be informed concerning the Abuse of our Belief, as Prayers, which seeing they are repeated without Understanding, and so out of their right ordinance and use, are they any better than a Charm? Is it not rather a service unto the Devil then unto God?  
May not this admonish Preachers, to apply themselves to the capacity of their people, to speak with understanding, power and evidence of the Spirit, not with the enticing words of man's wisdom, lest they approve themselves no better than Charmers, binding the people faster under the Power of Satan, by nouzeling them in Ignorance, Pride, Infidelity, Profaneness, etc. 1. Cor. 2.  
And the People also may here have their lesson; not to live in ignorance, but to embrace the light of the Gospel, whereby Satan's forgeries are detected, and graciously prevented▪  
Whereby they may be diverted to the true and holy means, not only for the bodies good, but especially for the help and salvation of the poor soul.   

CHAP. XII.  
Teacheth to make conscience of sin.  
WE are hereby also taught to make conscience of all sin, and to have respect unto all GOD'S commandments; labouring daily to be renewed by repentance: and so interest ourselves daily in the favour of God by jesus Christ: that seeing afflictions follow sinners, and Satan hath no power over us, but by our corruption, and corruption being suppressed, and daily mastered by repentance and faith in Christ, prevents Satan's power:  
Therefore: As it is best to avoid so, in the next place, if we have sinned, let us do so no more, lest a worse thing do befall us, lest the Lord leave us to Satan's power, even to be smitten by evil angels john 5.   

CHAP. XIII.  
Teacheth the deepness of Satan.  
SEeing the Policy of Satan is notably discovered herein, in hiding his power, cloaking his tyranny and cruelty against the soul, by tampering about these petty matters of the body, diverting us dangerously from the spiritual combat which Satan hath against the soul, to look only to bodily harms, as if we had no souls, but bodies only, that were in danger. May we not hence learn the deepness of Satan? Doth not this teach, that Satan plays the hypocrite, making show to help, when he intends most hurt, and pretending only to hurt the body, when he intends the hurt of the soul, should not this teach us less to regard the flesh, and to have more care for the soul: to arm it especially by prayer and repentance: to watch over our thoughts, etc. secret corruptions, etc. whereas we usually pray for our cattle, which was but a policy of Witches, to make us believe, that by prayer they were preserved from Witchcraft; whereas indeed that blind and ignorant prayer, was but a colour of Satan's help, shrouding his assistance under that pretence of Divine worship. Had we not now more need to pray for ourselves, not crossing and Blessing, etc. as the manner was in Popery, but rather crossing our corruptions, and mortifying our lusts, whereby we shall best prevent the power of Satan?   

CHAP. XIIII.  
And have we not hence matter of Trial, both for our private, and generally for the Church of Christ?  
YEa certainly; for ourselves, we may discern, whether we have saving grace, or no. For seeing (as you have heard) Satan and his instruments, may do wonderful things: Therefore let not this content us, though we had even a miraculous faith, seeing to such it shall be said, Depart from me, I know you not, Mat. 7. 22. 23. but rather, let us get better evidence of saving grace, labouring that our names may be written in Heaven, Luke 10. 17. and taking the true and only path of holiness thereunto, even true faith in jesus Christ, working by love, and keeping us to the end, constant and unmoveable unto the day of Christ, 1. Cor. 15. vers. ult.  
And seeing devils and false prophets may do such wonderful things, therefore learn we hence, to discern of GOD'S truth, and his holy Spouse: namely the true Church, not that that is confirmed by wonders and signs, for such is the synagogue of Antichrist, but that which continues in the Apostles 1 Doctrine, and 2 Fellowship 3 in breaking of Bread and 4 Prayer, Act. 2. 44. 45. 46. etc.   

CHAP. XV.  
And may not the Saints of God thereby learn how to behave themselves under afflictions.  
NAmely, as not to presume, but that it may befall them: no faith can simply privilege from the correction of the Almighty: so if the Lord shall exercise them herewith.  
They are 1 to examine the special cause thereof: And so,  
2 By Repentance to make their peace with God.  
3 Begging instantly the sanctifying of the affliction: And,  
4 So the Removal of it, as may stand with God's glory.  
5 Not measuring, either the favour of God simply, by the removal thereof; or his anger by the continuance thereof, or their removal thereby. But comforting themselves, though it take away the miserable life, yet living and dying we are the Lords: Happy if we go to heaven though in a fiery chariot.   

CHAP. XVI.  
How to prevent Sorcery.  
SEeing there is naturally in every Christian the seeds & grounds of such evils, which may draw, as by these degrees, 1 to the approbation of this trade 2 to use though ignorantly, the very spells and charms hereof; 3 to retain under pretence of Charity, these cursed instruments, and so to grow familiar with them, to conceive well of their prayers, etc. Seeing (I say) by these degrees, & such like; unstable souls may easily be ensnared, and drawn on to this devilish compact: therefore let us learn also to prevent this fearful league. To this end,  
Let us take heed of living in gross and wilful ignorance: And while we have the light, let us embrace it conscionably, lest we be given up for our disobedience to these strong delusions.  
2 Let us be thoroughly persuaded of the providence of God, not only in general, ruling and disposing all things, so that every creature is at his command, not so much as an hair of our heads can be touched unless the Lord dispose.  
3 But specially apprehend we that providence of the Almighty, whereby he hath taken the soul of man into his especial protection; as having elected us to salvation, before the foundations of the world were laid, and that in jesus Christ, to the praise of his glorious grace: that so we may neither think our souls to be at our own dispose: much less may give way unto Santhans' suggestion, as to have them disposed at his pleasure: especially seeing he hath no right thereto: nay, is the main enemy, and murderer thereof from the beginning, chap. 8. of Saint john.  
4 And so let us learn to resign up our souls daily into the hands of our God; 
How to resign up ourselves into the hands of God.  by casting our care upon him: and, 1. Pet. 5.  
Daily making even with him, by unfeigned repentance.  
Submitting daily to his blessed will in all things: and,  
Making our requests daily manifest unto him.  
Contenting ourselves with his gracious dispensation: and yet still hungering continually after his glorious presence, Psalm 42. Philip. 1. 23. 24. 2. Corint. 5. 1. 2.  
And so committing ourselves in well-doing into the hands of our faithful Creator, 1. Pet. 4.  
5 Make we conscience especially of holy duties, as to do them, 1 of knowledge, 2 with all holy preparation, 3 with all reverence and intention, 4 with all humility and obedience, 5 especially being well persuaded of what we do, 6 and principally of the acceptance of our persons therein, etc. above the same.  
Seeing, as whatsoever is done ignorantly or profanely, is no better than a sacrifice to the devil: so it is just with God for this profaning of his ordinance, to yield us up to strong delusions, even 1 to rest in the work done, 2 to flatter ourselves, that the doing thereof may excuse us for any gross filthiness: 3 to think that God will be pleased with any Idol service: 4 so to make a mock of God and his ordinances: 5 and therefore justly to be given up to the power of Satan, to the satisfying of our lusts: 6 to abuse holy titles and prayers to the effecting hereof: and so by degrees to be brought to this execrable skill; in steed of serving God, to submit wholly to Satan, entertaining any colourable and accursed means for the compassing hereof.  
And thus of the Uses for Instruction.   

CHAP. XVII.  
A third general use, is for consolation.  
And that, Either in general to the Church of God.  
1. THat Satan's power is limited by the Lord, for the Trial of the Elect, and purging out of hypocrites and profane persons out of the Church; and therefore comfort we ourselves in the supreme Power of our God. Tread we Satan under our feet, as a Captive laid bound to our hands, by our Captain jesus Christ.  
2. Assure we ourselves; that the power that is now so kerbed, shall once for ever be destroyed: The Lord shall tread Satan under our feet. Rom. 16. 1. Cor. 15. 54, 55, etc.  
Secondly, here is exceeding comfort▪ That Satan cannot prevail effectually upon any to their condemnation, unless with full consent they yield themselves wholly to his subjection. And if  
Otherwise, he afflict them against their wills, it shall howsoever, turn to their good. Christ will be unto them both in life & death an advantage: and therefore, here is matter of exceeding comfort unto the Saints, that seeing they are not their own, but are bought with a price, therefore none can take them out of the hands of Christ. 
1. Cor. 6.  If Satan therefore shall move them to close 
john 17.  with him, to give way to him, their answer is ready: They are not their own, let him ask their master leave: they cannot give way to him, he comes too late; they have covenanted with Christ jesus already; he hath deserved all service at their hands, he is sufficient to requite them, nay he hath provided their wages already, no less than a Kingdom is prepared for them; yea, a Kingdom immortal and undefiled, which fadeth not.  
And if Satan should take advantage of our weakness and corruption, and thereupon challenge us to belong unto him, to yield subjection to him: our answer is ready, We are not our own. It is not I but sin dwelleth in me: Let Satan therefore take my sin, for that indeed is of him yea, he shall answer for my infirmity, because his malice provoked it, his cunning alured me to it. As for me, wherein I am now myself, I delight in the Law of God concerning my Inward man: I hate the evil that I do, even worse than the Devil, and I shall desire to be found in jesus Christ, that my sin may be pardoned, and my corrupt Nature healed: That Satan's power may be abolished, and corruption may be swallowed up of glory.   

CHAP. XVIII.  
Conclusion to the Wise and Humble Reader.  
THus hast thou at length (Dear Christian) some Part of my poor Observations, concerning this Mystery of Witchcraft. Wherein for thy better satisfaction, and mine own greater humiliation: As I am not ashamed to acknowledge, that which thou canst not but discern; 
* As his Majesty's daemonology, Mr. Perkins, Mr. Gifford, and others.  That I have borrowed most of my Grounds: For the Proof & Discovery of the Doctrine of Witchcraft, from the Painful and profitable Labours of the Worthies of our Times▪ that have waded before me herein, to confirm the Authority thereof, against the Atheism of these evil days: that so each might have the perfect honour of their own Pains. So have I thought good, to add such experiences and collections of mine own partly gathered out of such Treatises as to this purpose have been published from time to time touching the Discovery and Conviction of Witches: And partly digested from particular observation of the hand of God, upon Parties afflicted, that so the Doctrine may be made more profitable, for the edification of the Church. Wherein I have spared the several Allegations, and particular testimonies herein, lest the Volume might swell too much, and so prove tedious, & trivial: Referring thee and myself, for warrant herein unto those manifold Treatises which have been frequently published to this purpose, and are usually to be had upon the Stationer's Stalls. And if any thing over & beside hath been added out of my particular observations from such general Passages, and private Meditations, for the further fastening of this Doctrine upon the conscience of the wise Christian, that he may not dwell in the general speculation thereof to increase curiosity, & so nourish Atheism: but rather may be provoked to a more holy use of the same, by observing the general Method, and deepness of Satan herein to ensnare unstable souls. As I desire them herein with me, to magnify the free grace of God; So I entreat them in the bowels of jesus Christ, to make the use thereof. That whereas the speculation of Truth, without conscience of profiting thereby, is the means to deprive us even of the knowledge thereof (which I take to be a main reason, why this Doctrine so generally acknowledged, both by Heathen & Christians is notwithstanding questioned and opposed; because it meeteth with particular corruptions and crosseth carnal, and politic designs) that therefore thou wouldst still conjoin the Spiritual use thereof, with the knowledge of the same. Observing herein, not so much what Witches may do for the hurt of the body, but what snares in the harm of the body they lay for the soul: By withdrawing the mind from the knowledge and love of the glorious gospel of jesus Christ; and bewitching the same, with the love of superstition that would feign, and by this means (as hath been observed) is very likely to prevail among us, observing wisely, that such oppositions, as have been made against this manifest Truth, have not been so much in regard of The Literal Truth itself, as in respect of such Spiritual consequence of more sacred and necessary Truth's which depend thereupon. As the power of the Gospel in prevailing against Witchcraft, and so therein confounding all formal worship, & Popery. The effect of the Gospel following necessarily upon the doctrine, Namely, The day of judgement; the punishment of the wicked in hell, etc. The authority of the Magistrate, in punishing these Hellhounds, etc. Wherein as thou mayest observe the wonderful wisdom of God, in confounding the craftienesse of Idolaters, that while with one breath they are glad to beg this testimony from hell, for the justifying of their hellish idolatry & worship, in advancing of their lying miracles; and so do approve, to this end of this doctrine of Witchcraft, yet even with another; they would fain blow away this truth again, because it makes to the confirmation of the Power of the Gospel, as discovering the juggle, and treacheries therein: so let this advice thee, not to rest in the Form of Religion, but to labour to embrace the power thereof: & to make use of these spiritual Observations: to this end. Promising thee, that as I have endeavoured to discover some part of Satan's deepness herein, so (if the Lord spare health & liberty) shalt thou be shortly furnished with a more plentiful discovery of Satan's Delusions against the whole practice of sanctification to settle thy conscience: whereof thou hast for the Information of thy judgement the some 
* In the first Part of the Christians daily Sacrifice.  formerly delivered unto thee. And so I heartily commend thee to the grace of GOD, which is able to build thee further in the power of Godliness, and so to present thee blameless, unto the coming of our Lord jesus Christ.  
Praying thee to pass by such faults of Form and Compliment, as my manifold infirmities and want of leisure may give occasion of, and to amend such other of Impression as thou shalt hereby be furnished. And so again; craving thy hearty Prayers for the continuance, both of Public and Private-libertie, I commend thee unfeignedly to the blessing of our good God, who will for his glory reserve Light in Israel, for the full demolishing of the Kingdom of Antichrist; and for the glorious and more perfect advauncement of his holy Son JESUS, in all his Ordinances: To whom be praise and Obedience throughout all the Churches. And in whom I rest.  
Thy poor Remembrancer at the Throne of Grace. THO. COOPER