The Mystery of Witchcraft Discovering the Truth of Nature, Book 1 · Chapter 11
CHAP. XI.
Of the diuers 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 vsus further consider of their seuerall kinds and effects. Howsoeuer Satan doth especially by this Art of Witch-craft, raigne in the children of disobedience, and doth generally aime at the destruction of the soule; yet as formerly he varied his pollices, according to the seuerall Ages of the world, and diuerse dispositions and affections of men, in the enticing of them to this Mysterie; so doth he not want his dangerous snares to detaine them in his obedience, and that by limiting his power in such seuerall manner vntounto each, that so they may confirme each other in their Trade, and by their mutuall references to each other, doe more mischiefe in the world.
And therefore as Feare and LoueLove Policie of Satanin limiting of his power to Bad Witches.are two speciall bonds to bind to obedience, therefore hath the Diuine Prouidence so disposed, that Satans power in some, shall bee restrained onelyonly to do hurt, that so such as will not Feare God, may by this meanes stand in awe of the deuill, and of the Witch his seruant, who are called Bad Wit…hes.
And so contrariwise, there are others who by Diuine Iustice, are giuen vp to Satans power with this limitation onelyonly, to helpe and do good, To good Witch…sor Blessers.and these are called Good Witches, Blessers, Wise, and Cunning-women. And this Diuine Dispensation is both Sutable to the parties who are limited thereby, and also very auaileable for the execution of the Diuine Iustice.
I say sutable it is to the seuerall qualities of the parties, thus diuersly dispensed, whereof some being vaine-glorious & drowned in Poperie are therby caried, with the applause of Good Workes, and therefore are fitted by Satan therevnto: Others are prone to malice …iscontent, couetousnesse, &c. and so are likewise fitted by the Deuill, with power to bee auenged.
And doth not the iust and holy Gods wisdome in this diuersitie.God, by this diuersitie and restraint of Satans power, accomplish most wisely his iust wrath vponupon the wicked?
Yea certainely, and that not onelyonly vponupon the vnbeleeuing world; but vponupon the very Witches themselues. As for the vnbeleeuing and wicked Generations they are hurt by the one, that they In confon̄ ding the vnbeleeuing worldmay with the danger of their soules seeke helpe of the other: And they hauehave helpe by the one, that so, as a punishment of their infidelitie they may bee giuen vp againe to bee hurt of the other. And so betwixt the Good Witch and the Bad, afflictions are encreased, and yet repentance excluded, and so the measure of finne is Repētance excluded, …made vp among the children of disobedience, that so the measure of vengeance may accordingly be inflicted.
And doth not this also very wisely, In condē ning the Witches.further the damnation of the Witches themselues.
Yea certainely, the Bad Witch, by hurting, makes way for the good Witches helpe, and so thereby encreaseth her sinne; and the Good Witch in helping bewrayes the Bad Witch, and so, many times, brings her to the Gallowes.
The Good Witch in helping makes more worke for the Bad, who being suspected, reuengeth her selfe vsually by doing more mischiefe, and so thereby ripens her sinne to the Gallowes, and so still makes more worke for the Blesser to encrease her condemnation. The Bad Witch, because she doth hurt, is hated of the world, and so thereby encreaseth her malice, and doth more harme. The good Witch is honoured, and reputed as a God, because she doth good, and so is hardened in her sinne and ripeneth the same, by adding to all former sinnes, finall impenitencie, and so vsually commits the vnpardonable sin.
Thus doth the prouidence of God appeare in the diuers dispensation of his iudgements, by these instruments of his fierce wrath.
Who in these daies are for the most part women.Witches for the most part women.
1 Both because these are commonly more ignorant, and therefore fitter to be ensnared.
2 And also vsually more ambitious and desirous of Soueraignety, the rather because they are bound to subiection.
3 And are also more obstinate where they take, and so fitter to stick to it.
4 And by reason of their sex and simplicitie hauehave more meanes to hide this sinne, or else to escape punishment, as being more capable of compassion, in regard of necessary occasions of child-bearing, &c.
SECTIO. I.
Of the Bad Witch.
THus she is so called, because she hath onelyonly power from Satan to doe hurt, and that by Of the bad Witch.speciall league and couenant with Satan.
And this is also called the binding Witch, in a blasphemous imitation of that Diuine power of binding and afflicting which peculiarly belongeth vntounto the glorious Lord: Ose. 6. 1.
Her power extendeth in shew euen as her Maisters Satan doth, not onelyonly vponupon the dumbe and senselesse creatures to breed terrour and inconuenience to man, but euen vponupon man himselfe, Both vponupon his bodie to strike it with all kindes of diseases, yea with death it selfe, Iob. 1. 17.
As also vponupon the soule, to afflict with Madnesse, security, &c.
And yet her power is restrained onelyonly to doe hurt, and that in diuerse respects, as you hauehave partly heard: especially,
1 That heereby Satans power and gouernement may bee more aduanced in this diuerse dispensation of his gifts.
2 That the Bad Witch may bee confounded in her power, seeing it is not paramount, she cannot helpe what is hurt.
3 That way heereby may be made for …er detection by the Blesser.
4 That the Good Witch may by this meanes vent all his consening wai…s of spels, charmes, &c. to helpe withall.
SECT. III.
Of an ordinarie meanes whereby these Bad Witches seeme to effect their …schiefes, namely, by cursing: where of Satans policie in colouring his assistance heereby, and decei…ing and hardening the Witch in her sin.
AS the Bad Witch hath power to hurt, so as it is obserued, doth Why Bad Witches vse cursing.shee vsually execute this power.
1 By horrible & fearfull cursings and execrations of those Parties whom she malignes.
Inuocating vponupon her bare k…s (for so the manner is) the vengeance of God vponupon them. And if she can conueniently to their faces, breathing out these fearefull curses and direfull execrations against them.
So (not to vse further instance) is it confessed, that this condemned captiue vsed ordinarily to curse her neighbours, and thereby (as shee vaunted) to get the vpper hand of them.
And this in an Apish and blasphemous imitation of the Diuine Iustice, which by such maner of execrations is denounced against the wicked, Deuteron. 28. Leuiticus 26. Iudges 5. Curse ye Meros, &c.
Now the Policie of Sathan in prouoking Sathans Policie to deceiue others.to these execrations is manifold. As not onelie,
1 Hereby to encrease the Witches sinne, by enraging her soule through these cursings to malice and reuenge.
But heereby also the Lord in his Iustice Returneth her cursings on her owne pate, though she may hurt the bodies of others thereby, yet the chief hurt shall rebound vponupon her owne soule.
The wrath of God like a riuer of Brimstone inflaming those Execrations which the accursed caitife sendeth vp to Heauen, and so returning them backe vponupon the Author thereof: and is to seale vp hereby vntounto her eternall vengeance, yet so, as that it is very fearefully cloaked euen by these cursings.
For heereby Satan not onelie perswades the Witch, that whatsoeuer euill ensues, proceeds from the vertue of that curse, and not from his secret helpe.
But in that the name of God is inuocated to take vengeance on these parties, thereby also the power of Satan is further concealed: as if now the Lord did answere the desires of these Monsters.
And so, in that hee doth answere them, therefore they are in great request with him: yea in that things succeede according to their cursings, heereby is arrogated the power of almightie God, and so the Witch puffed vp with conceit of diuine authoritie.
SECTIO IV.
¶ Of Good Witches or Blessers, as wee tearme them: Heere first of their Nature and Condition.
AS the Badde Witch hath onelie power to hurt: So the Good what good witches are with their power.Witch or Blesser hath onelyonly facultie to doe good: to helpe, &c. And that also by consent, in a league with the diuell: And is therefore blasphemously termed The Vnbinding Witch, as being able to vndo… what the other hath done.
And this Satan disposeth in notable Sathans policie heerein.Policie, not onelie that some order may appeare in his kingdome of Darkenesse, whereupon it may the rather be obeyed; but especially, aduauncing hereby his imaginarie power in the hearts of his Proselites, that he is as God, able to doe all things, to hurt, and helpe, &c. and thereby secretly to delude his Schollers, that if they can vnbinde others, why may they not vndoe their owne bonds: what reckoning to be made of anie Couenant with Sathan, seeing hee will thus bee content to hauehave his workes dissolued, &c.
And this the rather, because he so diuides his gifts, as may be thought; not to one all, but to each seuerall: whereby he 1 both blasphemously imitates the diuine prouidence; 2 ties the Witches more obsequiously vntounto him, 3 makes shew of absolute libertie in his dispensation, 4 and hereby fitteth his instruments to doe more mischiefe, 5 and yet secureth them in their damnable estate: as being by this meanes more seruiceable to each other.
SECTIO IIII.
¶ That their skill in helping to things that are stollen, and healing diseases, is not a gift of GOD: whereupon they are accounted Good, but rather they doe it certainely by the helpe of Sathan.
THat it is not of God, appeareth, 1 By the Qualitie of their persons, Of the power of blessers, in hea ling and restoring stollen goods, whether it be of God. Proued by the Time.because they are generally, ignorant, prophane, abhominable, and therefore the Lord will not reueale such secrets vntounto them, Psalme 25. But vntounto them that feare him.
2 By the Consideration of the time, wherein these Reuelations are pretended: which being the time of the Gospell established, when an ordinarie meanes of reuealing Gods will is on foote; therefore now wee hauing the Word, as we may not expect such Reuelations, so they are not granted to vsus, from the Lord our God.
Especially, if we consider the matter pretēded to be reuealed, which is not Secondly, Matter of reuelationany necessarie thing, concerning Saluation, but onelie some particular accidentall matter, concerning the present estate of this life, for which we find not that there were any Reuelations from the Lord, but onelie Reuelatiō of what.concerning the generall state of Kingdomes, and as it concerned the Spirituall good of the Church.
Besides, if we consider the manner Thirdly, Maner of reuelationof the Reuelation, which is neyther by Gods spirit immediatly, nor by an Angell from heauen, nor by the soule of some man, that is formerly dead, and that in some Dreame or Vision, for such were the Reuelations from the Lord; but by seeing in the picture of men in a Glasse, &c. which may easily, and must necessarily be done by Sathan, as both prouoking the thiefe to steale, and being able to represent his Image in the Glasse as personating him before the Glasse, and so the Reflexion must needes returne the like resemblance.
And this must necessarily follow, Fourthly, by the end of this reuelation.if we consider the end of this Reuelation; which is, to hauehave goods restored; which being vtterly vnlawfull, because we should rest contented with this losse, as a chasticement for sinne, and so rather goe to God, to enquire the cause of the losse, and to hauehave sinne pardoned, then to runne to the wise woman to hauehave the losse restored.
So that the thing being vnlawfull, it is iust with GOD, to leaue vsus to seeke vnlawfull meanes, that so one sinne may be the punishment of another.
Lastly, seeing whatsoeuer helpe is Fiftly, not warranted by the word.lawfully to be vsed in any extremity is plainely commended to vsus in the word: Therefore, seeing the word doth directly condemne all these indirect and diuellish helpes, and commandeth 1 to seeke helpe principally ftom the Prophets of the Lord, and 2 so to vse meanes of Physicke, as Note.the diseases require. Therefore it plainly folows, that seeing these blessers are neither acquainted with Gods word, nor skilfull in Phisicke; the help that they minister must needes come from Satan, whose Creatures, and vassals they now are, who coloureth his diuellish helpe, both with some formall prayers, and other medicins, that so hee may more dangerously be guile vnstable soules.
This shal appeare yet more clearly vntounto vsus, if we consider further.
That although these Wisards pretend Note this.to helpe by holy meanes, yet, were there no other euidence to 6 By the strāge torments vponupon them.prooue their assistance from Sathan, this one were sufficient, That these Blessers are not onlie strangely tormented, while they are performing this cure, but are euen afflicted with the same diseases, which for the present, they seeke to remoue from others.
Now, that this is the worke of Sathan, is manifest.
1 Because the olde Sybills and other Witches were vsually so tormented, when they gaue their Oracles, who are generally concluded to bee Sathans prophets.
2 This their strange tormenting, in this pretended good act, argueth that it is not of God, who would not so requite his seruants, whom hee sets on worke, especially doing his will, But rather of Satan, who by these torments convinceth them of the euill of their work, and confoundeth hereby the vnbeleeuing world, that will seeke to such for helpe: Especially, if we consider further
That whereas there is a reciprocall couenant betweene Satan and the Blesser, as hath beene declared, that as the Deuill must doe what the Witch would hauehave him, so the Witch must endure what Satan will impose. If now it fals out, that the Disease Note.which the Witch would hauehave remoued from another, shall be transported vponupon her selfe, as a pledge of further torments, to confound her in her present power, and yet to deceiue her withall, as if by this strange alteration and torment she deserued to obtaine this preheminence, as to helpe others, she hath bought it deerely: And so yet further to deceiue, as if because she hath her paine here, Note.therefore she shall auoid further reckoning: Is not the iustice of God admirable here? Is not his wisedome wonderfull to take the wise in their owne craftinesse?
SECTIO. V.
¶ Of the Couenant whereby these Blessers binde themselues to doe good, namely, the Beleefe of men, whether they can benefite any that doe not beleeue in them: and why they are beneficiall to such: And so consequently of the danger of these Good Witches, and that they are farre more dangerous then the Bad.
AS Satan binds his seruants vntounto his obeysance by a speciall contract and couenant (as hath beene Of the couenant of the Blesser, namely, that she must bee credited.shewed throughly before) so the good Witch, being lessoned by her accursed Maister, doth hereby endeuor to performe truest seruice vntounto him, euen by hunting after and ensnaring the precious soules of men: And to this purpose she hath no more dangerous snare then this condition of Faith, that those who will hauehave helpe or succour at her hands, must beleeue shee can doe them good.
For whereas Faith is the onelyonly Bond whereby God is knit vntounto man, and man vntounto God: If therefore Satan can but once breake this bond; as he doth heereby:
First, exclude vsus the especiall prouidence of the Almighty.
Secondly, so doth he make way hereby, for the full possessing, and preuailing ouer vsus.
Thirdly, and hence it is that there must bee no helpe without this Beleefe in the Witches abilitie heerevnto: That so the Blesser also being puffed vp with a conceipt of some Diuine Power, might so therein, not onelyonly Intrude into the Office of the Messiah, and thereby to depriue her selfe vtterly of the benefite of his sacrifice; but also euen make a mocke of the Sonne of God by translating that precious gift of Faith, which onelyonly entends saluation, Note.to the attaining of eueryevery base and vnfit trifle, and horrible wickednesse, yea offering vp heereby the deceiued soule, as a Sacrifice vntounto Satan, which cost the precious bloud of the Sonne of God.
Fourthly, especially, heerein doth appeare the desperate pride and malice of Satan against Iesus Christ and his members.
1 As aduancing himselfe heereby in Christs steed, in the deceiued hearts of the vnbeleeuers.
2 And robbing him, not onelyonly of that proper homage which is due from the creature, namely, to depend on it Sauiour:
3 But also of the soules of those that are thus ensnared.
4 As detaining them thereby in Atheisme and contempt of Gods Ordinances for saluation.
5 And emboldening them to all desperate and outragious courses vponupon presumption of helpe from these incarnate deuils.
6 And so ripening thereby vntounto eternall vengeance. And this the rather, because by this condition of Faith thus required for helpe;
7 It is thereby the rather warranted to come from God.
8 And so both the Witches authority and power iustified to this end, as Diuine, euen a speciall Gift of God to such purposes.
9 As also the peoples seeking to such meanes is coloured.
10 And so, in that helpe heereby is procured for many wicked ends, therefore fearefull and blaspemous conceipts are heereby nourished in the mindes of vnbeleeuers, concerning Note.the Diuine Nature; As if the Lord should approue of sinne, that hee Psal. 50.furthers, and giues successe thereto. And when this gappe is once opened, how is sinne committed with greedinesse? How is the deceiued soule drunkē in security? How by this security prepared to suddaine destructiō?
And therefore though it were enough for Satan to doe good at the command of the Blesser, to hold her surer vntounto him by these deuotions: Yet seeing he is a roaring Lyon, going about seeking whom he may deuoure; doth he also yet both further heereby the damnation of the Sorceresse, in making her an instrument (by this condition of Faith) to ensnare the soules of men, and so by the same meanes, encreaseth his prey, in deceiuing such vnstable soules who depend vponupon such dangerous helpe.
And therefore though no doubt, by Diuine permission, he could helpe one with the Good Witches warrant (this being but his colour to deceiuè her and others) and so much more (if she imployed him) without the Faith of the parties, and happily doth tender some trifling helpe without this Couenant (to beleeue) to tolle the simple on, to seeke further to him: Yet seeing he specially in all these, aimes at the soules destruction, and as the Diuine executioner to preuaile in the children of disobedience: Therefore seeing the World generally will not receiue the knowledge of the truth, shall it not bee giuen vp to beleeue lies? 2. Thessalonians 2. 11. 12. Euen to seeke vntounto Satan, forsaking God, &c. so to buy his helpe with the danger of their soules: In hunting after which, this aduersarie is now growne so cunning, as that howsoeuer heeretofore in Times of Ignorance, he vsed more carnall and palpable meanes for the ensnaring of them; Yet since the Gospell of Iesus Christ hath beene aduanced, and the knowledge thereof hath in some good measure banished grosse ignorance in many places, therefore doth Satan suite himselfe accordingly: And so, though he require reall couenants of some, in Note the policie of Satan in times of knowledg.some cases, yet is he contented also with Mentall Couenants, as being able to gesse at the minde by some outward inclinations and distempers, and so doth more cunningly and dangerously deceiue euen the Professors of this Age, whom seeing they professe to beleeue in Christ, therefore will he not require an open couenant to beleeue in him: As contenting himselfe:
1 That they allow helpe to bee sought from such meanes.
2 That in case of necessitie they will not stick to seeke themselues.
3 That they do not aswell further the Blesser, as the Bad Witch to punishment, Note.&c.
All which, and such like, he takes as arguments of their secret confidence in him, as approuing his power, and iustifying the lawfulnesse of such meanes.
SECTIO. VII.
Whether the good Witch can hurt, and the hurting Witch helpe.
BY that which hath beene said before concerning the limitation of the power of these Witches, it may seeme to be concluded, that the Good Witch can onelyonly help, and the Bad Witch onelyonly can hurt.
But yet Experience seemes to proue the contrarie, not onelyonly in Hartley, that famous Coniurer of Lancashire, which bewitched Mr. Starkie of Clee-worthes Children, who was also a great Blesser, &c. And so in diuers others: But especially in the Witch that was the principall occasion of this Treatise.
For it appeareth by her examinations, that shee both vsed to forespeake (as they call it) that is to hurt, and wearie things, as also to blesse the same againe, and so to helpe as well as to hurt: As appeareth by the Charme heereafter set downe to this end.
To which wee answere.
That though happily by Couenant Satan binds himselfe no further but to the Blesser to helpe, and to the Bad Witch to hurt, because
Either they desire no further, or else this limitation may serue for such end as heeretofore.
Yet heerein also doth Satans cunning appeare notably, that if vponupon such composition onelyonly to hurt or helpe, he yet proue better then his bargaine, Note Sathans cunning.as to assist such to helpe who hauehave done hurt, &c, By this meanes, he binds his seruants more obsequiously vntounto him; and yet deceiues them more grossely.
As giuing them occasion now to conceiue, That seeing he couenanted with them onelyonly to hurt or helpes If now it shall appeare that the Bad Witch can also helpe,
Is not this a notable delusion to flatter her, that she hath some extraordinarie power aboue what Satan can conferre vntounto her, and so that the League betweene them is disanulled and broken: She is now free (as she thinkes) and rather by some Diuine Assistance can vndo and helpe what is fore-spoken, as they vse to speake?
And seeing Satan in all these Couenants with the Witch, is no Free Note the ouer-ruling power of God.Agent, but the Lords Executioner to run and stay at his pleasure: As the Lord therefore hath speciall ends in the disposing of this Couenant to hurt or helpe; so may he not hauehave speciall purpose in this, exceeding therein, that the same that hurteth may also helpe, and the same that helpeth may also hurt?
Yea certainely: The Lords purpose in permitting and wisely ordering these Compacts betweene Satan and the Witch to hurt or helpe; vsing the Deuill herein as the instrument of his Diuine Iustice vponupon the children of disobedience, hath beene in some poore measure manifested heretofore: And hereby
Doth Hee wisely and gloriously Note this.make manifest, that Satan is but his Vassall, that all Couenants betweene the Witch and him, for onelyonly hurting and helping, are subordinate to his power, alterable at his pleasure, that though Satan agree with the one Witch to helpe, and with the other onelyonly to hurt, yet shall the hurting. Witch also helpe, and the helping Witch hurt, that it may appeare also that these Couenants are but Iugling Trickes betweene Satan and the Witch, to draw fooles to the stockes, and so on eyther side to beguile more fearefully: That seeing the Blesser pretendeth to helpe: as she doth heereby draw more Proselites after her, for good, so shall she hauehave power to hurt them, both to keepe them the more in awe, and so to seeke vntounto her more slauishly, and depend the more constantly Note.on her power; as also when their sinne is heereby ripened, to confound them more fearefully, and so to execute the wrath of God vponupon them.
And the Badde Witch also, though the Couenant bee, That shee must onelie hurt, that so shee may execute her malice vppon the bodies of vnbeleeuers, and so send them to the Blesser for the further destruction of their soules: yet to spare this labour: and make the delusion more effectuall to deceiue, may not the GOD of Wisedome deuolue both these Faculties of hurting and helping to one person: May hee not heereby giuegive way to Sathan to aduaunce himselfe fully in the hearts of the children of disobedience: as God of this world, to saue and destroy at his pleasure?
And as the Lord in restraining Sathan to hurt or helpe in those diuerse Instruments, would giuegive an vnderstanding heart to consider the limited power of Sathan, and so to depend vppon an higher Power of the Diuine Maiestie: so seeing the naturall and desperate sinner, as hee is fast bound to the power of Sathan, euen so willingly would hee serue none other maister: therefore, that hee may serue him the more cheerefully, it is the Iustice of GOD, so to giuegive vp to Sathans delusions, as that hee shall thinke hee needes serue no other maister.
And hence it proceedeth, that the miserable soule affecting a sufficiencie in that God whom it subiects it selfe vntounto, able to steed at all affaies; Therefore, seeing Satan by these Witches labours to erect his Throne in the hearts of the disobedient: It stands with great policie, that this power of hurting and helping shall appeare in one and the same, both to resemble an Vnitie in this Fayned Deitie, As also to confirme the conceited Omnipotencie, and sufficiency thereof.
And seeing wee are fallen into 2. Tim. 3. 2 3.these euill daies, wherein iniquitie aboundeth, and ripeneth to the Haruest, 2. Tim. 3. 2, 3.
Doth not therefore the admirable Wisedome and Iustice of God heerein gloriously shine; that whereas vsually the Good Witch hath escaped and beene aduanced of man, and therefore puffed vp with pride, and so prouoked to doe mischeife; it now pleaseth the Lord to giuegive her her desire, that she which helpeth may also hurt? thereby,
1 To flatter her with a conceipt of her Soueraigne Power.
2 To nurse her heereby in desperate securitie.
3 So by this meanes to ripen her sin, and so to take her napping in her owne counsels.
4 Exposing her to the Sword of the Note.Magistrate, as hauing done such mischiefes, and so confounding not onelyonly her owne confidence, but the repose of the world in her, who esteemes her the onelyonly Goddesse, seekes to her for helpe, &c. Shall not this lesson the vnbeleeuing Generation not to tamper with her, least though they regard not their soules, in seeking helpe from her, yet they may secure their liues and estates in not medling with her?
Oh that wee could obserue the waies of God heerein! May wee not hence learne wonderfull things? Shal not all Idolatry come to the blocke? Shall not Anti-christ that great Coniurer, likewise be confounded? And shal not his open and desperate practises of Note.murthering Princes, and bringing desolation in the world, iustified and taught, now hasten him to his confusion, who heretofore hath beene esteemed the common Papa, the father and giuer of life, and saluation to the sonnes of men?
SECT. VIII.
BY this which hath beene said, it appeareth now plainely:VsUs… 1.
That the Blesser or good Witch (as The good Witch most dāgerous.we terme her) is farre more dangerous then the Badde or hurting Witch: And,
1 That because first shee is lesse suspected and feared then the other, and therefore is like to do more mischeife.
2 Nay she is magnified and adored among men as a Demy Goddesse, &c. and so causeth men to commit Idolatrie to her by putting confidence in her.
3 She yeeldeth helpe for the satisfying of the flesh, and so hardnesse in sinne procureth hope of longer life, excludeth Repentance, withdraweth from the louelove of the Word, and lawfull meanes, nourisheth in ignorance, prophanenesse, &c.
4 The badde Witch vsually is haled to punishment, and so is preuented of much euill doing, and happily by this meanes brought to repentance: But the Blesser is spared, and so permitted to doe more mischiefe, vnderunder pretence of well-doing, and thereby ripeneth her selfe more fearefully to vengeance.
5 Shee yeeldeth helpe at a verie desperate rate; namely, the endangering of the soule: and, What will it profite a man to winne the whole world, and loose the same? Math. 16. 26,
And so also is her estate most dangerous and fearefull in regard of herselfe, as by requiring this condition of faith, euen despiting the spirite of grace, & making a mocke of the Sonne of God: & so vsually committing that vnpardonable sinne, Hebr. 6. 4. 10. 16. 17.
And therefore this serueth:
1 For the reproofe 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 giuegive way vntounto the Gospel, to cut them downe.
3 It is a Caueat to the people, to take heede of these snares, to seeke after knowledge, and submit to holie meanes, that so the Lord may hauehave mercy on their soules, that being within his protection, they may bee better secured concerning their bodies.
The end of the first Booke.
THE MYSTERIE OF WITCH-CRAFT: The second Booke.
Describing,
1 The Power and Effects thereof.
2 The Detection of Witches, with the meanes thereto.
3 The remedies against Witchcraft.
4 The Punishment of Witches, with the nature and lawfulnes thereof.
AT LONDON Printed by Nicholas Okes.
1617.