A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie.

CHAP. VII.

The application of the do∣ctrine of Witchcraft to our times.

THus hauing deliuered the true sense and in∣terpretation of this Iu∣diciall Law, both con∣cerning the sinne of Witchcraft, & the per∣sons by whom this sinne is practised; it remaineth now that I should make some vse thereof, by way of application to the Witches of our times.

In doing whereof, foure particular Questions of moment, are to be hand∣led.

• I. Whether the Witches of our times, be the same with those, that are here condemned by the law of Moses? for some there be, and those men of lear∣ning, and members of Gods Church, that hold they are not.
• II. If they be the same (as it shall appeare they are) then how we may in these daies be able to discerne, and discouer

• a Witch?
• III. What remedie may be vsed against the hurt of Witchcraft?
• IV. Whether our Witches are to be punish∣ed with death, and that by vertue of this Lawe of Moses?

Sect. I.

I. Question. Whether the Witches of our times, be the same with those that are here condemned by Moses Law?

Ans. If we doe well consider the qualitie, and condition of the Witches of our daies, we shall easily see that they be the same. For experience sheweth, that whether they be men or women, but especially aged women, they be such persons, as doe renounce God, and their Baptisme, and make a league with the deuil, either secretly or openly; in which the deuill bindeth himselfe to teach them certaine rites and ceremonies, whereby they may be able to worke wonders, as to stirre vp tempests, to re∣ueale secrets, to kill or hurt men, and cattell, or to cure and doe good, accor∣ding to the tenour of their couenant.

The confessions of Witches recor∣ded in the Chronicles of countries through all Europe, doe with common consent declare and manifest this point. So that howsoeuer our VVitches may differ in some circumstances from those in the time of Moses, as either in the in∣struments, and meanes vsed, or in the manner and forme, or in some particu∣lar ends of their practises; yet in the sub∣stance and foundation of Witchcraft, they agree with them. For both of them haue made a couenant with the Deuill one way or other, and by vertue thereof haue wrought wonders aboue the or∣der of nature. Agreeing therefore in the verie foundation and forme of Witch∣craft, which is the league, and in the proper end, the working of wonders: they must needs be in substance and ef∣fect the same with the Witches menti∣oned by Moses. And yet this point is denied by some, and the Witches of these daies haue their patrons, who vse reasons to prooue, that now we haue none such as we speake of. Their reasons are specially three.

First, they labour to take away the forme of Witchcraft, affirming, that there can be no confederacie made be∣tweene the Witch and the Deuill, and that for foure causes.

I. In euery league and contract the parties must be mur••ally bound each to other: now betweene man or woman, and the deuill, there can be no bond made, and though there could, yet man is bound in conscience to God, to re∣nounce the bond of obedience to Sa∣tan, and to breake the couenant. Ans. There be two sorts of leagues; lawfull, and vnlawfull: in all lawfull leagues it is true, that there must be a mutuall bond of both parties, each to other, which may not be dissolued; but in vnlawfull compacts it is otherwise. And no man can say that this league betweene a Witch and the Deuill is lawfull, but wicked, and damnable, yet beeing once made, howsoeuer vnlawfully, it is a league and compact. This therefore prooueth not, that there can be no co∣uenant at all, but that there can be no lawfull couenant betwixt them, which

no man will denie.

II. Satan and the Witch are of di∣uers natures: he is spirituall, they are corporall substances: therefore there can be no league made betweene them. Ans. The reason is not good. For euen God himselfe, who is of nature most simple and spirituall, made a couenant with Adam, renued the same vnto A∣braham, Isaac, and Iacob: and continu∣eth it with his Church on earth, from age to age. Hence it appeareth, that di∣uersitie of nature in the parties, can not hinder the making of a couenant. And therefore if man may make couenant with God himselfe, who is most spiritu∣all; then may he likewise come in league with the deuill, whose substance is not so pure and sp••rituall. Againe, we must remember, that in making of a coue∣nant, it is sufficient, that the parties con∣sent and agree in will & vnderstanding, though other circumstances and rites, which are but signes of confirmation, be wanting. Be it then, that Satan hath not a bodily substance, as man hath, yet considering that man is indued with

vnderstanding, to coceiue of things, as the deuill doth, and hath also will to yeeld consent, and approbation there∣unto, though in a corrupt and wicked manner, there may passe a confedera∣cie, and a couenant may be made, and stand in force betweene them.

III. Whatsoeuer the deuill doth in this compact, he doth it in fraud and deceit, neuer meaning in his promises, as man doth, and when both parties meane not one & the same thing, how can they growe to agreement in any kind? Ans. Suppose this be true, yet it onely prooueth, that the couenant made betweene them, was deceitfull and vnlawfull. But what of that? stil it remaineth a bargaine howsoeuer: for it faileth onely in the circumstance, the substance, which is the consent of the parties, was not wanting.

IV. VVitches of our times (say they) are aged persons, of weake braines, and troubled with abundance of melancho∣lie, and the deuill taketh aduantage of the humor, and so deludes them, per∣swading that they haue made a league

with him, when they haue not, and con∣sequently moouing them to imagine, that they doe, and may doe strange things, which indeed are done by him∣selfe, and not by them.

Ans. This reason is a meere melancho∣like conceit, without ground. And the contrarie is a manifest truth, that they are not so, as is affirmed, parties decei∣ued by reason of their humors. For first, our VVitches are as wise and politike, yea as craftie and cunning in all other matters, as other men be; whereas brainsicke persons troubled with me∣lancholy, if their vnderstanding be dis∣tempered in one action, it will be faul∣tie likewise in others, more or lesse. A∣gaine, our VVitches know that they sinne in their practises of VVitchcraft, and therefore they vse subtill meanes to couer them, and he that would conuict them, must haue great dexteritie to goe beyond them. Now if they were per∣sons deluded, through corruption of any humors; looke what humour caused them to doe a thing, the same would vrge them to disclose it. Thirdly, they

are also of the same stamp, they take the same courses in all their practises, their consent in word and action is vniuer∣sall. Men of learning haue obserued, that all Witches through Europe, are of like cariage and behauiour in their examinations, and conuictions: they vse the same answers, refuges, defenses, protestations. In a word, looke what be the practises and courses of the Wit∣ches in England, in any of these parti∣culars, the same be the practises of the Witches in Spaine, Fraunce, Italie, Germanie, &c. Wherefore the case is cleare, they are not deluded by Sathan, through the force of humour▪ ••s is a∣uouched: for such persons, according as they are diuersly ••ake••, would shewe themsel••es diuersly affected, and varie in their speeches, actions, and con∣ceipts, both publike and priuate. Fourth∣ly, our Witches are wont to communi∣cate their skill to others by tradition, to teach and instruct their children and posteritie, and to initiate them in the grounds and practises of their owne ••rade, while they liue, as may appeare

by the confessions recorded in the Courts of all countries. But if they were persons troubled with melancholie, their conceipts would die with them. For conceits, and imaginarie ••ancies, which rise of any humour, cannot be conuayed from partie to partie, no more then the humour it selfe. Lastly, if this slight might serue to defend Witches vnder pretence of delusion through corrupted humours, then here were a couer for all manner of sinnes. For example: a fellon is apprehended for robberie or murther, and is brought before the Iudge: Vpon examination he confesseth the fact, beeing conuicted the law proceeds to condemnation. The same mans freinds come in, and alledge before the Iudge in this māner: This man hath a crazie braine, and is troubled with melancholy, and though he hath confessed the fact, yet the truth is, it was not he, but the deuill, who him∣selfe committed the murther, and made him thinke he did it, when he did it not, & hereupon he hath confessed. Would any man thinke, that this were a reason∣able

allegation, and a sufficient meane to mooue the Iudge to acquite him? Assuredly if it were, vpon the same ground might any sinne be laid vpon the deuils backe, and all good lawes and iudiciall proceedings be made voide.

Therefore howsoeuer the patrons of Witches be learned men, yet they are greatly deceiued in fathering the practises of Sorcerie vpon a melancho∣like humour.

But for the further ratifying of their assertion, they proceede, and vse this ar∣gument: They which confesse of them∣selues things false, and impossible, must needs be parties deluded, but our Wit∣ches doe this, when they be examined or consulted with, as that they can raise tempests, that they are caried through the aire in a moment, from place to place, that they passe through key∣holes, and clifts of doores, that they be sometimes turned into catts, hares, and other creatures; lastly, that they are brought into farre countries, to meete with Herodias, Diana, and the Deuill, and such like; all which are mere fables,

and things impossible.

Ans. We must make a difference of Witches in regard of time. There is a time, when they first beginne to make a league with Satan, and a time also after the league is made and confirmed.

When they first beginne to grow in confederacie with the deuill, they are sober, and their vnderstanding sound, they make their match waking, and as they thinke wisely enough, knowing both what they promise the deuill, and vpon what conditions, and therefore all this while it is no delusion. But after they be once in the league, and haue beene intangled in compact with the deuill (considerately as they thinke, for their owne good and aduantage) the case may be otherwise. For then reason and vnderstanding may be depraued, memorie weakned, and all the powers of their soule blemished. Thus becom∣ming his vassalls, they are deluded, and so intoxicated by him, that they wil run into thousands of fantasticall imagina∣tions, holding themselues to be trans∣formed into the shapes of other crea∣tures,

to be transported in the ayre into other countries, yea to do many strange things, which in truth they doe not.

I come now to their second reason. The Witches of our age (say they) were not knowne in the daies of Moses, nor of Christ, therfore that law concerneth them not.

To this I answer two waies:

First, that their argument is naught: for by the same reason the Papists might auouch the lawfulnes of the images of Saints, as of Peter, Paul, and others, yea of Christ himselfe, because they were not knowne in the daies of Moses, and therefore could not be condemned in the second Commandement. Whereas contrarily, the spirit of God, hath so fra∣med and penned the lawes Morall, and Iudiciall, which concerne man, as that they fetch within their compasse all sinnes of all ages, and condemne them. And therefore whatsoeuer is against the Law of God written by Moses, though it were not knowne, nor heard of, either when the Law was made, or afterward, is yet condemned by the same Law.

Againe, I answer, that our Witches are the same that were in Moses time: and therfore by their owne reason must needes be condemned by this Iudiciall lawe. For by the records of auncient writers it is prooued, that about a 1200. yeares before Christs birth, shortly af∣ter the Troian warre, which was 100. yeare and vpward before the building of the Temple by Salomon, there were the same VVitches that are now, as the Circes, and Syrenes, and such like, mentio∣ned in the narration of that warre, as is manifest to them that knowe the sto∣rie.

Againe, 500. yeares before Christ when the Romans made their twelue Tables, which comprised all the lawes whereby that famons Commonvvealth vvas gouerned, they made one expresse∣ly against Witches, euen the same vvith these of our time, for practising the same things, as blasting of corne, hur∣ting of cattell, mer, vvomen, and chil∣dren, &c. And for the time of Christ, though there be no particular mention made of any such Witches; yet thence it

followeth not, that there were none: for all things that then happened, were not recorded: and I would faine know of the chiefe patrons of them, whether those parties possessed with the deuill, and troubled with strange diseases, whom Christ healed, and out of whom he cast deuills, were not bewitched with some such people, as our Witches are? if they say no, let them if they can prooue the contrarie.

The third & last reason is this: Christ at his comming abolished all sinne, and therfore miracles & witchcraft thē cea∣sed also. The Apostle saith, that he spoiled principalities and powers, and triumphed o∣uer them vpon the crosse, Coloss. 2. 15.

Ans. This argument is friuolous, ser∣uing as well to iustifie the traytor, the theefe, and the murtherer, as the witch. For whereas it is alleadged, that Christ abolished all sinne; we must vnderstand how: not simply, so as sinne should be no more, but onely in part, in this life, reseruing the final destruction thereof to the last iudgement. Againe, sinne is not abolished, no not in part vnto all,

but onely to the members of Christ. Whereupon the Apostle sa••h, There is no condemnation to them that are in Christ, Rom. 8. 1. because no sinne is imputed vnto them. But vnto Witches, and all the enemies of Christ, sinne is imputed, and not abolished.

To conclude, howsoeuer much is said in their defence, yet the first part is cleare affirmatiuely, that the Witches of our time are the same with the Wit∣ches that were in Moses time, in truth and substance. And so much for the first Question.

Sect. II.

II. Quest. How we may be able in these our daies to discerne and discouer a Witch?

Ans. The discouerie of a Witch is a matter Iudiciall, as is also the discoue∣rie of a theefe and a murtherer, and be∣longeth not to euerie man, but is to be done Iudicially by the Magistrate ac∣cording to the forme and order of Law; who therefore is set apart for such ends, and hath authoritie both to discouer,

and to punish the enemies of God and his Church. Now for the Magistrates directiō in this busines, we are to know, that in the discouerie of a VVitch, two things are required, Examination, and Conuiction.

§ 1. Examination is an action of the Magistrate, making speciall enquirie of the crime of Witchcraft. This action must haue the beginning from occasi∣ons, and presumptions. For the Magi∣strate though he be a publike person, and stand in the roome of God, for the execution of iustice, yet he may not take vpon him to examine whom, and how himselfe willeth, of any crime; neither ought he to proceed vpon sleight cau∣ses, as to shewe his authoritie ouer o∣thers, or vpon sinister respects, as to re∣nenge his malice, or to bring parties in∣to danger or suspition; but he must pro∣ceede vpon speciall presumptions.

Those I call presumptions, which doe at least probably, and coniectutally note one to be a VVitch; and these are certaine signes, whereby the partie may be discouered: I will touch some

few of them.

The first in order is this: If any per∣son, man, or woman, be notoriously de∣famed for such a partie. Notorious de∣samation, is a common report of the greater sort of people, with whom the partie suspected dwelleth, that he or she is a Witch. This yeeldeth a strong su∣spition. Yet the Magistrate must be wa∣rie in receiuing such a report. For it falls our oftentimes, that the innocent may be suspected, and some of the better sort notoriously desamed. Therfore the wise and prudent Iudge ought carefully to looke, that the report be made by men of honestie and credit: which if it be, he may then proceede to make further in∣quirie or the fact.

The second is, if a fellow-witch or Magician giue testimonie of any person to be a Witch, either voluntarily, or at his or her examination, or at his or her death. This is not sufficient for conui∣ction, or condemnation, but onely a fit presumption to 〈◊〉〈◊〉-strait examinati∣on of the partie to be made.

Thirdly, if after cursing there follow∣eth

death, or at least some mischiefe. For VVitches are wont to practise their mis∣chieuous facts by cursing and banning. This also is a sufficient matter of Exami∣nation, not of Conuiction.

Fourthly, if after enmitie, quarelling, or threatning, a present mischiefe doth follow. For parties deuillishly disposed, after corsings doe vse threatnings; and that also is a great presumption.

Fiftly, if the partie suspected be the sonne or daughter, the manseruant or maidseruant, the familiar friend, ••eere neighbour, or old cōpanion of a known and conuicted witch. This may be like∣wise a presumption. For witchcraft is an art that may be learned, and conuei∣ed from man to man, and often it falleth out, that a VVitch dying leaueth some of the forenamed, heires of her witch∣craft.

Sixtly, some doe adde this for a pre∣sumption, If the partie suspected be found to haue the deuills marke: for it is commonly thought, when the Deuill maketh his couenant with then, he al∣waies leaueth his marke behinde him,

whereby he knowes them for his owne. Now if by some casuall meanes, such a marke be descried on the bodie of the partie suspected, whereof no euident reason in nature can be giuen, the Ma∣gistrate in this case may cause such to be examined, or take the matter into his owne hand, that the truth may appeare.

Lastly, if the partie examined be vn∣constant, or contrarie to himselfe in his deliberate answers, it argueth a guiltie minde and conscience, which stoppeth the freedome of speech and vtterance, and may giue iust occasion to the Magi∣strate to make further enquirie. I say nor if he or shee be timorous and fearefull: for a good man may be fearefull in a good cause, sometimes by nature, some∣times in regard of the presence of the Iudge, and the greatnes of the andience. Againe, some may be suddenly taken, and others naturally want the libertie of speech, which other men haue. And these are the causes of feare & astonish∣ment, which may befall the good, as well as the bad.

Touching the manner of Examina∣tion,

there be two kinds of proceeding; either by a single Question, or by some Torture. A single question is, when the Magistrate himselfe onely maketh en∣quirie, what was done or not done, by bare and naked interrogations. A tor∣ture is, when besides the enquirie in words, he vseth also the racke, or some other violent meanes to vrge confessi∣on. This course hath beene taken in some countries, and may no doubt law∣fully and with good conscience be vsed, howbeit not in euery case, but onely vp∣on strong and great presumptions go∣ing before, and when the partie is obsti∣nate. And thus much for Examination: now followeth Conuiction.

§ 2. Conuiction, is an action of the Magistrate, after iust examination, dis∣couering the Witch. This action must proceed from iust & sufficient proofes, and not from bare presumptions. For though presumptions giue occasion to examine, yet they are no sufficient cau∣ses of conuiction. Now in generall the prooses vsed for conuiction are of two sorts, some be lesse sufficient, some be

more sufficient.

The lesse sufficient proofes are these. First, in former ages, the party suspected [ 1] of Witchcraft, was brought before the Magistrate, who caused red hoat yron, and scalding water to be brought, and commanded the partie to put his hand in the one, or to take vp the other, or both: and if he tooke vp the yron in his bare hand without burning, or endured the water without scalding, hereby he was cleared, and iudged free, but if he did burne or scalde, he was then con∣uicted, and condemned for a Witch. But this manner of conuiction, hath long agone beene condemned for wic∣ked and diabolicall, as in truth it is, con∣sidering that thereby many times, an innocent man may be condemned, and a rancke Witch scape vnpunished.

Againe, our owne times haue affor∣ded [ 2] instances of such weake and insuffi∣cient proofes. As first, Scratching of the suspected partie, and present recouerie thereupon. Secondly, burning of the thing bewitched, if it be not a man, as a hogge, or oxe, or such like creature,

is imagined to be a forcible meanes to cause the Witch to discouer her selfe. Thirdly, the burning of the thatch of the suspected parties house, which is thought to be able to cure the partie be∣witched, and to make the Witch to be∣wray her selfe.

[ 3] Besides these, in other countries they haue a further proofe iustified by some that be learned. The partie is taken, and bound hand and foote, and cast crosse waies into the water: if she sincke, shee is counted innocent, and escapeth, if shee fleete on the water, and sincke not, she is taken for a Witch, conuicted, and accordingly punished.

All these proofes are so farre from beeing sufficient, that some of them, if not all, are after a sort practises of witch∣craft, hauing in them no power or ver∣tue to detect a Sorcerer, either by Gods ordināce in the creation, or by any spe∣ciall appointment since. For what ver∣tue can the Scratching of a Witch haue to cure a hurt? where doe we finde it in any part of the word of God, that scrat∣ching should be vsed? or what promise

of recouerie vpon the vse thereof.

But how then comes it to passe, that helpe is often procured by these & such like meanes? Ans. It is the sleight and subtiltie of the Deuill vpon scratching the Witch, to remooue such hurts, as himselfe hath inflicted, that thereby he may invre men to the practise of wicked and superstitious meanes. And what I say of scratching, the same may be en∣larged to all other proofes of this kind before named. God hath imprinted no such vertue in their natures to these purposes, or added the same vnto them by speciall and extraordinarie assign∣ment. That therefore which is brought to passe by them when they are vsed, commeth from the Deuill.

And yet to iustifie the casting of a Witch into the water, it is alleadged, that hauing made a couenant with the Deuill, shee hath renounced her Bap∣tisme, and hereupon there growes an Antipathie betweene her, and water. Ans. This allegation serues to no pur∣pose: for all water is not the water of Baptisme, but that onely whi••h is vsed

in the very act of Baptisme, and not be∣fore nor after. The element out of the vse of the Sacrament, is no Sacrament, but returnes againe to his common vse.

To goe yet further, an other insuffi∣cient proofe, is the testimonie of some wizzard. It hath beene the ordinarie cu∣stome of some men, when they haue had any thing ill at ease, presently to go or send to some wise man, or wise wo∣man, by whome they haue beene infor∣med, that the thing is bewitched; and to winne credit to their answer, some of them haue offred to shew the Witches face in a glasse: whereof the partie ha∣uing taken notice, returnes home, and detecteth the man of woman of witch∣craft. This I graunt may be a good pre∣sumption to cause strait examination: but a sufficient proofe of conuiction it can not be. For put the case the grand-Iurie at the Assises goeth on a partie su∣spected, and in their consultation the Deuill, comes in the likenesse of some knowne man, and tells them the person in question is indeede a Witch, and of∣fers withall to confirme the same by

oath: should the Inquest receiue: his oath or accusation to condemne the man? Assuredly no: and yet that is as much as the testimonie of another wiz∣zard, who onely by the Deuils helpe re∣uealeth the Witch. If this should be ta∣ken for a sufficient proofe; the Deuill would not leaue one good man aliue in the world.

Againe, all other presumptions com∣monly vsed, are insufficient, though they may minister occasion of triall: for ex∣ample; If a man in open court should affirme before the Iudge; Such a one fell out with me, and cursed me, giuing me threatning words, that I should smart for it, and some mischiefe should light vpon my person or goods, ere it were long. Vpon these curses and threats, presently such and such euills befell me, and I suffered these and these losses. The Magistrate thus informed may safely proceed to inquire into the matter, but he hath not frō hence any sure ground of conuiction. For it pleaseth God many times to lay his hand vpon mens per∣sons and goods, without the procure∣ment

of Witches. And yet experience shewes, that ignorant people, who car∣rie a rage against them, wil make strong proofes of such presumptions, where∣upon sometime. Iurers doe giue their Verdict against parties innocent.

Lastly, if a man beeing dangerously sicke, and like to die, vpon suspition will take it on his death, that such a one hath bewitched him, it is an allegation of the same nature, which may mooue the Iudge to examine the partie, but it is of no moment for conuiction. The reason is, because it was but the suspition of one man, and a mans owne word for himselfe, though in time of extremitie, when it is likely he will speake nothing but the truth, is of no more force then another mans word against him.

And these are the proofes, which men in place and time haue ordinarily vsed, for the detecting of such vngodly persons: but the best that may be saide of them, is, that they be all either false or vncertaine signes, and vnauaileable for the cōdemnation of any man what∣soeuer.

Now follow the true proofes, and sufficient meanes of conuiction, all which may be reduced to two heads.

The first, is the free and voluntarie confession of the crime, made by the partie suspected and accused after ex∣amination. This hath beene thought generally of all men both Diuines, and Lawyers, a proofe sufficient. For what needs more witnes, or further en∣quirie, when a man from the touch of his owne conscience acknowledgeth the fault.

And yet the patrons and aduocates of Witches, except against it, and obiect in this manner: That a man or woman may confesse against themselues an vn∣truth, beeing vrged thereto either by feare or threatning, or by a desire, vpon some griefe conceiued, to be out of the world; or at least, beeing in trouble, and perswaded it is the best course to saue their liues, and obtaine libertie, they may vpon simplicitie be induced to confesse that, which they neuer did, e∣uen against themselues. Ans. I say not, that a bare confession is sufficient, but a

confession after due examination taken vpon pregnant presumptions. For if a man examined, without any ground or presumptions, should openly acknow∣ledge the crime, his act may be iustly suspected, as groūded vpon by-respects; but when proceeding is made against him at the first, vpon good probabili∣ties, and hereupon he be drawn to a free confession, that which he hath manife∣sted therby, cannot but be a truth. Other points of exception vrged by them, are of small moment, and may easily be an∣swered out of the grounds before deli∣uered, and therefore I omit them.

Now if the partie held in suspition, be examined, and will not confesso, but obstinately persist in deniall, as com∣monly it falleth out; then there is ano∣ther course to be taken by a second suffi∣cient meanes of conuiction: which is the testimonie of two witnesses, of good and honest report, auouching be∣fore the Magistrate vpon their owne knowledge, these two things: Either that the partie accused, hath made a league with the deuill; or hath done

some knowne practises of Witchcraft. And all arguments that doe necessarily prooue either of these, beeing brought by two sufficient witnesses, are of force fully to conuince the partie suspected. For example.

First, if they can prooue that the par∣tie suspected, hath inuocated and cal∣led vpon the deuill, or desired his helpe. For this is a branch of that worshippe, which Satan bindeth his instruments to giue vnto him. And it is a pregnant proofe of a league formerly made be∣tweene them.

Secondly, if they can giue euidence, that the partie hath intertained a fami∣liar spirit, and had conference with it, in forme or likenesse of a mouse, catte, or some other visible creature.

Thirdly, if they affirme vpon oath, that the suspected person hath done a∣ny action or worke, which necessarily inferreth a couenant made; as that he hath shewed the face of a man suspe∣cted, beeing absent, in a glasse; or vsed Inchantment, or such like feats. In a word, if they both can auouch vpon

their own proper knowledge, that such a man or woman suspected, haue put in practise any other actions of Witch∣craft, as to haue diuined of things afore they came to passe, and that perempto∣rily; to haue raised tempests, to haue caused the forme of a dead man to ap∣peare, or the like, standing either in di∣uination or operation, it prooueth suffi∣ciently that he or she is a Witch.

But some may say, if these be the one∣ly strong proofes for the conuiction of a Sorcerer, it will be then impossible to put any one to death, because the league with Satan is closely made, and the pra∣ctises of Sor••erie are also very secret, and hardly can a man be brought, which vpon his owne knowledge, can auerre such things.

I answer, howsoeuer both the ground and practise be secret, and to many vn∣knowne, yet there is a way to come to the knowledge thereof. For it is vsuall with Satan to promise any thing, till the league be ratified: but when it is once made, and the partie intangled in socie∣tie with him, then he indeauoureth no∣thing

more, then his or her dise••uefie, and vseth all meanes possible to diclose them. So that what ende soeuer the Witch propoundeth to her selfe in the league, he intende•••• nothing else, but her vtter confusion. Therefore in the iust iudgement of God, it often filleth out, that these which are true witches indeede; shall either by confession disco∣uer themselues, or by true testimonie be conuinced. The causes which mooue the deuill not onely to affect, but to ha∣sten this discouer it, are two principally.

The first is, his malice towards all men, in so high a degree, that he cannot indure they should enioy the world, or the benefits of this life (if it were possi∣ble) so much as one houre. Though therefore by vertue of the precontract, he be cock-sure of his instrument, yet his malice is not herewith satisfied, till the partie be brought to light, and con∣demned to death? Which may be a ca∣ueat so all ill disposed persons, that they beware of yeelding themselues vnto him.

The second, is his infatiable desire of

the present and full possession of them, whome he hath got within the bonds of the couenant. For though he haue good hope of them, yet is he not certen of their continuance, The reason is, be∣cause some united with him in confede∣racie, haue through the great mercie of God, by carefull vsage of holy meanes, and faith in Christ▪ been reclaimed and deliuered out of his bondage, and so at length freed from his couenant, so as he hath eternally left them. Hence it is, that he labours by might and maine, to keepe them in ignorance, and to pre∣uent the vsage of meanes effectuall to ther conuersion, by laying a plot for their discouerie. B••t how then comes it to passe, that all such persons are not speedily detected, but some liue long, and others die without any mans priui∣tie? Ans. The reasons hereof may be diuers.

First, because some one or more of them may belong to Gods election; and therefore albeit for causes-best knowne to himselfe, he may suffer them for a time to be holden in the snares

of Satan, yet at length in mercie he re∣claimes them, and in the me••ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion. Againe, for others, the Lord may in iustice and anger suf∣fer them not to be disclosed, that liuing vnder the meanes, where they might be reclaimed, and wilfully contemning the same; they may liue to fill vp the measure of their iniquities, and thereby be made finally inexcusable, that they may receiue their iuster condemnation.

Secondly, tho deuill suffereth some to liue long vndisclosed, that they may exercise the greater measure of his ma∣lice in the world; specially if they be parties malitiously bent to doe hurt to men, and other creatures.

Thirdly, some Witches doe warily agree with the deuill, for a certaine tearme of yeares, d••ring which time he bindeth himselfe not to hurt them, but to be at their command. And Satan is carefull, specially in case of his owne aduantage, to keepe touch with them, that they may the more strongly clea••e

vnto him on their parts. But if the case so stand, that neither the partie suspe∣cted confesseth, nor yet sufficient vvit∣nesses can be produced, vvhich are able to conuict him or her, either of these two waies: we haue no warrant out of the word either in generall, or in speci∣all, to put such a one to death. For though presumptions be neuer so strong▪ yet they are not proofes suffici∣ent for conuiction, but onely for exami∣nation.

I would therefore with and aduise all Iurers, who giue their Verdict vpon life and death in courts of Assises, to take good he••de, that as they he diligent in zeale of Gods glorie; and the good of his Church, in derecting of Witches, by all sufficient and lawfull meanes; so likewise they would be carefull what they doe, and not to condemne any par∣tie suspected, vpon bare presumptions, without sound and sufficient proofes, hat they be not guiltie through their owne 〈◊〉〈◊〉 of shedding innocent blood.

Sect. III.

Quest. III. Whether a man may pre∣uent the danger of Witchcraft, and if he may, than what Remedies he may lawfully and effectually vse against it?

To this Question we answer affirma∣tiuely, that a man may. And for the ma∣nifestation of this point, the Remedies of Witch craft are to be considered. In the ha••dling whereof, I will proceede in this order. First, to set down the true, lawfull, and 〈…〉〈…〉 allow¦ed and prescribed in the word. Second∣ly, the vnlawfull & superstitions meanes prescribed and practised in the Romish Church.

Lawfull Remedies of Witchcraft, be of two sorts; Preseruatiue, and Restora∣tiue. Preseruatiue are those, which keep a man from the hurt of Witchcraft. And these be of two sorts; either such as keepe safe the persons of men, or such as preserue the places of mens aboad.

For the persons of men, there is one soueraigne preseruatiue; And that is, to be within the couenant of grace,

made and confirmed in the Gospel by the blood of Christ, and that not out∣wardly in profession onely••, as all those be which are within the compasse of the Church, but truly and indeede as all the elect are. And a man is then in the couenant, when God of his grace in the vse of the meanes, giues him a true knowledge of the nature of it, and of conditions required in the same on both parts: and withall giues him a true and liuely faith, to apprehend and apply to himselfe the promise of God in Christ, touching remission of sinnes, and life euerlasting; yet further to shew forth his faith by the fruits of true re∣pentance, and new obedience. When a man in this manner comes to be brought within the couenant, and is in Christ, he then receiues assurance of Gods ••auour, and to him belong the promises depending thereupon, to wit, not onely of the comfortable presence of Gods spirit, but of the presence and speciall protection of his holy Angels, to pitch their tents about him, to keepe him safe in soule and bodie, from the

power and malicious practises of Satan, and his members. The ground of this assistance is laide downe in the word, Psalm. 92. 10. He shall giue his Angels charge ouer thee, &c. And the speach of Balaam confirmeth the same, who when he was hired of Balac to curse Gods people, and had oftentimes assayed to doe it, but could not, at last he brake out into this confession, There is no witch∣craft against Iacob, nor sorcerie against Is∣rael▪ (for so the words are to be read, ac∣cording to the true meaning, and cir∣cumstances of the text.) As if he should haue said, I was of thine opinion (O Ba∣lac) that Israel might be cursed, but after triall made, I found by good ex∣perience, that I could doe that people of God no hurt by mine Inchantments.

Howbeit we must here remember, that the promise of protection made vnto Gods children, is not absolute, but admitteth exception, as all other pro∣mises of temporall blessing doe, and that in this manner: Thou shalt be par∣taker of this or that blessing, and this or that curse shall be remooued, if it be ex∣pedient

for thee: but if for speciall causes to t••••e thy faith, and to exercise thy pa∣tience, I make deniall, thou must rest thy selfe 〈◊〉〈◊〉 in my good will and pleasure.

By warrant of this doctrine, a questi∣on commonly mooued, may be resol∣ued: Whether the seruant and child of God, may be bewitched or nor?

Out of that which hath beene said, I answer, he may; and that is plaine by the word. For by Gods permission, the holy bodie of Christ himselfe, was by Satan transported from place to place, Matth. 4. Righteous Iob was miserably afflicted in his bodie by the power of the deuill, and his children, who no doubt were Gods seruants, and brought vp in his feare, as their father was, were slaine by the same power. Yea, Christ himselfe testifieth, Luk. 13. 16. That a daughter of Abraham, that is, of the faith of Abraham, had beene troubled eighteene yeares with a spirit of infirmitie, which the deuill caused by bowing her bodie to∣gether, so as she could not lift her selfe vp. v. 11. And therefore whereas some

men are of this minde, that their faith is so strong, that all the Witches in the world, and all the deuills in hell cannot hurt them; they are much deceiued. This their faith is but a fond presumpti∣on, and no true faith. For no man in the earth can absolutely assure himselfe of safetie and protection from the De∣uill•• and if any could, it were the child of God; but Salomon saith, that all out∣ward things may come alike both to the good and to the bad, Eccle. 9. 2.

Howbeit in this case there is great difference between the seruant of God, and an vnrepentant sinner. Though the godly man be not exempted from Witchcraft, yet he is a thousand folde more free from the power thereof, then other men are. For there is onely one case, and no more, wherein the Deuill hath any way power to hurt him, and that is, whē it pleaseth God by that kind of crosse, to make triall of his faith and patience, and out of this case, he is al∣waies free from the annoyance of the vilest Witches in the world.

If then this be the onely soueraigne

preseruatiue to keepe a man safe and sure from the power of Witches, and of the Deuill, to haue part in the coue∣nant of grace, to be made partaker of Christ, by a true faith, testified by dying vnto all sinne, and liuing vnto God in ••ewnes of life: we must not con∣tent our selues with a formall confessi∣on, as many in the visible Church doe, which wanting the life of faith, doe not liue in Christ; but striue to goe further, and to adorne our profession, by fra∣ming our liues according to the word, that we may haue our portion in this excellent priuiledge of preseruation, from the power and malice of the ene∣mies of God, and all vngodly persons.

Preseruatiues of the second sort, are such as concerne the places of mens aboad. For Satan contenteth not him∣selfe, to haue manifested his malice in afflicting mens persons, but he also en∣largeth the same to the molestation of the places where they dwell, by inse∣cting the ayre, and such like. The onely effectuall meanes to remedie this euill, is the Sanctification of the places of our

habitation. Looke as we are wont to sanctifie our meate and drinke, by Gods word, and by praier, and thereby pro∣cure his blessing vpon his owne ordi∣nance for our refreshing: so in like man∣ner may we sanctifie the places of our aboad, and thereby both procure the blessing which we want, and also auoid many curses and dangers, which other∣wise would fall vpon vs.

If any shall thinke the Consecration of houses and places in this sort, to be a meere deuise of mans braine; let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a Law prescri∣bed to the Iewes, for the speciall dedi∣cation of euery mans house: If any hath built a new house (saith Moses) and hath not dedicated it, let him returne againe &c. D••ut. 20. 5. As who should say, he hath omitted a necessarie dutie. Now this de∣dication was nothing els, but the sancti∣fication of them by word and prayer, wherein they made acknowledgement, that they became theirs by the free gift and blessing of God, and further desi∣red

a free and lawfull vse of the same to his glorie, and their mutuall good. A dutie which hath been performed by the seruants of God in ancient times.

The first thing that Abraham did, when he came from Vr of the Chalde∣ans, to the land of Canaan, which God gaue him to possesse, was the building of an Altar for the worship of God, his sacrificing thereon; and calling vpon the name of the Lord, Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood, Gen. 8. 20. and Iacob after him in Bethel. And they were al mooued here∣unto, because they knew their comfor∣table aboad in those places, came not by their owne endeauour, but from the blessing of God. When the good king Hezekiah kept the passeouer in Ierusa∣lem, his principall care was, that the Priests and all the people might first be sanctified, and therefore he praied vnto God to be mercifull to them that were not sanctified, 2. Chron. 30. 18. And as he behaued himselfe in his kingdome, so should euery master of a familie be∣haue

himselfe in his house where he dwelleth, labouring to sanctifie the same, that it may be comfortable to him and his; least for neglect thereof, he pull vpon himselfe, and those that belong vnto him, the heauie hand of God in plagues and punishments.

The second kinde of Remedies are Restoratiue, which serue to deliuer men from Witchcraft, by curing the hurts of Witches in the bodies of men, or other creatures. In the handling whereof, first we will consider, how whole coun∣tries, and then how euery priuate man may be cured and deliuered. Whole Countries and Kingdomes are freed and cured specially by one meanes; The publishing and embracing of the Go∣spel. When our Sauiour Christ had sent the seauentie Disciples to preach in Iu∣rie, at their returne he gaue this testi∣monie of the effect of their ministerie, That he saw Satan fall downe from heauen like lightening, Luk. 10. 18. his meaning was this; As lightning is suddenly and violently sent out of the cloud, and (as it were) cast downe to the earth by the

cracke of the thunders; euen so Satan the prince of the world, that ruleth in the hearts of the disobediēt, was cast down, and his kingdome ruinated by the pow∣er of the Gospel preached. In the times of ignorance the deuill triumpheth freely without controlment, but the mist and darkenes of his delusions can∣not possibly abide the bright beames of Gods glorious will reuealed by preach∣ing. The Lord of auncient times com∣manded his people not to doe accor∣ding to those nations, among whome they dwelt in Canaan, by practising Witchcraft, or following after Sorce∣rie, Deut. 18. 9. &c. And that they might be able to obey this commandement, Moses prescribeth vnto them this Re∣storatiue, the reuerent and obedient hea∣ring of the Lords Prophets, v. 18. In this our Church, if we would be healed of our wounds, and banish Satan from a∣mong vs, who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie: the onely way to bring it to passe, is the maintaining of a learned Ministerie, the

aduācing of Prophets, by whose labors the Gospel may flourish. For the faith∣full dispensation thereof, is the Lords owne arme and scepter, whereby he beateth downe the kingdome of darke∣nesse, and confoundeth the workes and enterprises of the deuill.

The second sort of Restoratiues, serue for the cure of particular persons: for howsoeuer the gift and power of casting out Deuills, and curing Witchcraft be ordinarily ceased, since the Apostles times, it beeing a gift pecu••liar to the Primitiue Church, and giuen to it one∣ly during the infancie of the Gospel; yet there may be meanes vsed, and that effe∣ctuall, for the easing of any person that is bewitched by Satans instruments. Those therefore that are in these daies ••ormented in this kind, must doe three things.

First, they must enter into a serious examination of themselues, and consi∣der the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse. And here vpon dili∣gent enquirie, they shall finde that their

owne sinnes are the true and proper causes of these euills. When Saul was disobedient to the commandement of God, the Lord sent vpon him an euill spirit to vexe him, 1. Sam. 15. Hymene∣us and Alexander for their pestilent er∣rors were both cast out of the Church, and giuen vp also to Satan, that they might learne not to blaspheme, 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall, 1. Cor. 5. 5.

Secondly, after this Examination, the same parties must shewe forth their faith, whereby they depend on the free fauour and mercie of God for their de∣liuerance. How may this be done? by heartie prayer vnto God, ioyned with fasting that the same may be more ear∣nest. In which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes, and then for de∣liuerance from the hurts and torments of diabolicall persons: yet not absolute∣ly, as for the other, but with this condi∣tion, so farre forth as it stands with Gods glorie, and their owne good. For

these are the bounds and limits of all temporall good things; of them the Lord makes no absolute promise, but with these conditions & qualifications.

Thirdly, the parties bewitched must patiently beare the present annoyance, comforting themselues with this, that it is the Lords own hand, by whose spe∣ciall prouidence it comes to passe, and who turneth all things to the good of his chosen. Againe, they are to remem∣ber, that he beeing a most wise God, and louing father in Christ, will not suffer them to be tried aboue that they are able to beare, but in his good time will grant a ioyfull issue. Now when the bewitched shall thus submit themselues vnto God, in the crosse, be it that he (vp∣on some causes) deferre their deliue∣rance, yet they shall not finally be de∣ceiued of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eter∣nally deliuered, and put in present pos∣session of euerlasting case and happines. Thus much of the true remedies against Witchcraft.

In the next place we are a little to ex∣amine the false and superstitious Reme∣dies, prescribed and vsed by them of the popish Church.

The most learned Papists of this age doe teach and auouch, that there is in Gods Church an ordinarie gift & pow∣er, whereby some men may cast out de∣uills, and helpe annoyances that come by Witches. The Protestant is of a con∣trarie iudgement, and holdeth accor∣ding to truth, that there is now no such ordinary gift left to the Church of God, since the daies of the Apostles.

Reasons of this opiniō may be these.

First, casting out of deuills, and cu∣ring such annoyances, are extraordina∣rie and miraculous workes. For Christ accounteth handling of serpents with∣out hurt, speaking with newe tongues, curing of diseases by imposition of hands, (all which are things of lesse mo∣ment) to be miracles, Mark. 16. 18, 19. but all these lesser works, yea the ordi∣narie power of working them is ceased: for it was onely giuen to the Apostles in the Primitiue Church, as a meanes

to confirme the doctrine of the Gospel to vnbeleeuers, that neuer heard of Christ before. So Paul saith; Strange tongues (that is, the gift of speaking strange languages, without ordinarie teaching) are for asigne, not to them that beleeue, but to them that beleeue not, 1. Cor. 14. ••2. And for the same ende were all extraordinarie gifts then giuen. Seeing therefore the doctrine of the Gospell hath beene alreadie established, and the truth thereof sufficiently confirmed by miracles in the Primitiue Church, the same gift must needes cease vnto vs. For if it should still continue, it would call into question the effect of the Aposto∣licall preaching, and implie thus much, that the Gospel was not well establish∣ed, nor sufficiently confirmed by their extraordinarie Ministerie, and miracles accompanying the same. Againe, if the gift of working miracles should re∣maine, then the promise of God for his speciall and extraordinarie assistance therein should yet continue: for the gift and promise goe together, so long as the promise is in force, so long is the

gift also: but the promise made by Christ, In my name shall they cast out deuills, and speake with new tongues, Mark. 16. was in force onely in the persons and Mini∣sterie of the Apostles, and those that had extraordinarie and immediate cal∣ling from God, and it ceased when they and their calling ceased. Therefore if Ministers now should lay their hands on the sicke, they should not recouer them: if they should annoint them with Oyle, it should doe them no good, be∣cause they haue no promise.

Howbeit the Papists stand stiffely in defending the continuance of these gifts.

First, they say, the Church of the New Testament is nothing inferiour to that of the Old. The Iewish Church be∣fore the comming of Christ, was the Church of the Old Testament, and had the power and gift of casting our De∣uills. So saith our Sauiour himselfe, Matth. 12. 27. If I through Beelzebub cast out Deuills, then by whome doe your children cast them out? In which words he ascri∣beth this gift vnto the Iewes, therefore

it should seeme, the same remaineth still in the Church.

Ans. That place of Scripture is di∣uersly expounded. Some by children there mentioned, vnderstand the Apo∣stles, who were Iewes borne, and had receiued from Christ this gift & pow∣er to cast out deuills. Which if it be so, it maketh not for them, because they had it extraordinarily. But I rather thinke, that by children, are meant the Exorcising Iewes, before Christs time, who did cast out deuills among them, pretending an abilitie to doe this worke in the name of God; whereas in truth, they were all flat Sorcerers, and did it by vertue of a league & compact made with the Deuill. Which practise hath been of long continuance, and is at this day common and vsuall among the Po∣pish sort. And that there were such Ex∣orcists among the Iewes, it is euident. For such were those Vagabonds which came to Ephesus, and tooke vpon them to cast out deuills by the name of Iesus, and Paul, Act. 19. 13. but the man in whome the euill spirit was, (so soone as

they 〈◊〉〈◊〉 adjuced the spirit) ranne vpon them, and mightily preuailed against them, v. 16. Now if they had done this great worke by the power of God (as they pretended) the holy Ghost would not haue called them E••orcists and Va∣gabonds •• neither could the euill spirit possibly haue ouercome them, as he did. Againe, in the histories of the Iewes are recorded many practises of stich as exercised this power among them. Ra∣phael the angel telleth Tobias, that a per∣fume made of the heart and liuer of a fish, will helpe a man vexed with an e∣uill spirit, Tob. 6. 7. which counsell is fla•• Magicke, for there is no such vertue in the liuer of a fish. And in other histories we read•• that one Bliaz••r a Iew, by the smell of a certaine roote put to the nose of a man possessed with a deuill, caused the deuill to come out of his n••strills; and forsake him; which thing was done in publike place before V••spasian and o∣thers. This also was effected by meere conjuration. For what vertue can there be in any roote or hearb in the world, a ••aileable to command and enforce Sa∣tan

to depart from a man possessed•• And yet such fea••es were plaied by sundrie Magici••ns among the Iewes•• Where∣upon I conclude, that the meaning of our Sauionr in the place alleadged▪ is in effect thus much; If 〈◊〉〈◊〉 the power of Beel∣zebub, &c. that is, you haue among you sundrie Magicians and Exorcists, who pretend and exercise the gift of casting out deuills, and you thinke they doe it by the power of God, why then do you not carie the same opinion of me also?

Their second reason is grounded on the promise of Christ, Mark. 16. 17. These tokens shall follow them that beleeue, In my Name they shal cast out D••uills, &c. whence they gather, that there shall be alwaies some in the Church, who shall haue power to cast forth Deuills, if they be∣leeue.

Answ. That promise was made by Christ vnto his Church, to be fulfilled immediately after his ascension. It did not extend to all times, and persons, so long as the world endureth, but onely to the times of the primitiue Church, and to such as then liued. For to them

onely the doctrine of the Gospel was to be confirmed by signes and miracles. And this lasted about 200. yeares next after Christ his ascension. During which time, not onely the Apostles and Ministers, but euen priuate men, and souldiers wrought many miracles.

The third reason is taken from expe∣rience, which (as they say) in all ages from the Apostles times to this day sheweth, that there haue beene alwaies some in the Church, which haue had this gift of casting out deuills, and cu∣ring the hurts of Witchcraft.

Ans. This gift continued not much aboue the space of 200. yeares after Christ. From which time many here∣sies beganne to spread themselues; and then shortly after Poperie that mysterie of iniquitie beginning to spring vp, and to dilate it selfe in the Churches of Eu∣rope, the true gift of working miracles then ceased, and in stead thereof came in delusions, and lying wonders, by the effectuall working of Satan, as it was foretold by the Apostles, 2. Thess. 2. 9. Of which sort were and are all those mi∣racles

of the Romish Church, whereby simple people haue beene notoriously deluded. These indeede haue there con∣tinued from that time to this day. But this gift of the holy Ghost, whereof the Question is made, ceased long before.

To proceede yet further, we are here to consider the particular Remedies, which they of the Popish Church haue prescribed against the hurts that haue come by Witchcraft. And they are principally fiue.

• I. The name Iesus.
• II. The vse of the Reliques of Saints.
• III. The signe of the Crosse.
• IV. Hallowed creatures.
• V. Exorcismes.

I. First, for the name Iesus: Thus much we grant, that any Christian may lawfully call vpon the name of Iesus in prayer, for the helpe and deliuerance of those that are possessed and bewitched, but yet with the caueat and conditi••n before specified, If it be the wil of God, and if their recouerie may make for his glorie, the benefit of the Church, and the good of the parties diseased.

But the Papist by the vse of this name, intendeth a further m••••ter, to wit, that the very name vttered in so many let∣ters and sillables, is powerfull to cast out Deuills, and to helpe those that are be∣witched. For when it is vttered, then (say they) the authoritie of Christ is present, that the worke may be done. A flat vntruth, and a practise full of daun∣ger. For let this be well considered, whatsoeuer any man doth in this case, he must doe it by vertue of his calling, and haue also his warrant for the doing th••reof out of the word; which if he want, and yet will vndertake such a worke, he may iustly feare the like e∣uent that befell the vagabond Iewes that were Exorcists, Act. 19. 13. Now the Church of Christ hath no warrāt in the word, to vse this name of Christ for any such purpose; neither hath any ordinary Christian a special calling from God so to doe. Therefore he may not doe it.

And whereas they would beare men in hand, that the saide name, of all the names of Christ, and aboue all other things, is of most special vertue, though

it be vsed euen by a man that wanteth faith, because the Apostle saith, At the name of Iesus euery knee shall ••ow, both of things in heauen, in earth, and vnder the earth, Phil. 2. 10. and by things vnder the earth are meant the deuill: we must know that their allegation is weake, and that they greatly abuse the place. For there the name Iesus, is not onely a title of Christ, but withall signifieth the power, maiestie, & authoritie of Christ, sitting at the right hand of the father, to which all creatures in heauen, earth, and hell are made subiects; and by that power indeede (if they had it at com∣mand) they might be able to cure the hurts of Witchcraft.

II. The second speciall Remedie, is the vse of Saints Reliques; as the bookes, bones, apparel, staues, or such like, which being but touched of the parties vexed, are excellent meanes to recouer them.

Ans. The vse of these things, to the purposes aforesaid, is a meere superstiti∣ous practise. For first, they haue not the true Reliques of the Saints, as would plainely appeare, if a true Inuentorie

were taken of all such as they say are to befound in their Monasteries & Chur∣ches. Secōdly, though they had thē, yet they haue no 〈◊〉〈◊〉 or calling to vse thē to this end: for in al the word of god, there is neither cōmandement to war∣rant the vse, nor promise to assure any man of a blessing vpon the vse of them. Albeit they would seeme to haue some warrant, and therefore they alleadge that which is written, 2. king. 13. 21. of a dead man, who beeing for hast thrown into the sepulchre of Elisha, so soone as he touched the bones of Elisha, reuiued and stood vpon his feete. To this also they adde the examples of cures done by Peters shadow, Act. 5. 15. and of sun∣drie diseases healed by Pauls handker∣chiefs, Act. 19. 12. Ans. These thingsin deede are true, but they serue nothing to their purpose. For first, the quickning of the dead souldier, came not from any vertue in the corps of Elisha; but it was a miracle, which it pleaseth God then to worke, by meanes of the corps, that the Iewes at that time might be confirmed in the truth of that doctrine, which Eli∣sha

had taught them from God, and which before his death they had, negle∣cted, as I haue before shewed▪ And it was a thing onely then done, and neuer since. It cannot therefore be a ground for the ordinarie vse of Reliques. A∣gaine, touching the other examples: I answer, that both Peter a••d Paul had the gift of working Miracles, & hauing the gift, they might vse such meanes for the present to cure disease••. But the Pa∣pists are not able to shewe, that God hath giuen them the like gift whereby they might be warranted for the vse of the like meanes: neither can they assu∣redly hope for successe, although they should vndertake to vse them.

III. The third Remedie, is the signe of the Crosse, made vpon the bodie of the partie tormented. Behold to what an height of impietie they are growne, ascribing that to the creature, which is proper to the Creartor, For the power of working miracles, is proper onely to the Godhead. The Prophets and Apo∣stles in their times did not worke them of themselues, but were onely Gods pas∣siue

instruments, in this manner: When the Lord ••••••ended by them to worke a∣ny miracle, they receiued from him at the same time an extraordinarie & spe∣ciall instinct, whereby they were moo∣ued to attempt the worke. They there∣fore yeelded themselues to the present motion of Gods spirit, to be his instru∣ments onely in the dispensation of the worke▪ but the sole author and producer of the miracle, was God himselfe. And in this case the very manhood of our Sauiour Christ, considered apart from his Godhead, had no power of it selfe, but was onely the instrument of his Godhead, whensoeuer it pleased him in that kinde to manifest the same. Wherefore to ascribe this vertue to the Crosse, beeing a creature, or the worke of a creature, is to communicate the in∣communicable power of the Creator to it, which is plaine blasphemie.

IV. The fourth Remedie, is the v∣sing of hallowed things; as hallowed graines, salt, water, bread, images; speci∣ally the image of Agnus dei.

Ans. Hallowed creatures are in truth

vnhallowed superstitions. For euery creature is sanctified by the word and prayer, 1. Tim. 4. 4. by the word, when God in his word commands vs to vse it for some ende; and by prayer, when we giue thanks for giuing the creature, and withall desire his blessing in the vse thereof. Now let any Papists shew me one letter or sillable in all the Booke of God, commanding the vse of a creature for any such ende.

They affirme indeede, that Elisha wrought miracles by hallowed salt, for by it he cured the bitter waters, 2. king. 2. 21. But the Prophet vsed not hallow∣ed, but common salt, and that not ordi∣narily, but onely then, as a means wher∣by to worke a miracle. It was therefore powerfull in his hands, because for the doing thereof, he had power and war∣rant from God extraordinarily: and it cannot be so in any other, which haue not the same gift.

V. The fift and last Remedie, is Ex∣orcisine, which is an adiuring and com∣manding the Deuill in the name of God to depart from the partie posses∣sed,

and cease to molest him any more. This meanes was vsed by our Sauiour Christ himselfe, and after him by his A∣postles, and other beleeuers in the time of the Primitiue Church, when the gift of working Miracles was in force: but in these daies (a•• I said before) that gift is ceased, and also the promise of power annexed to the vse of adjuration: and therefore the means thereof must needs cease. And for an ordinarie man now to command the Deuill in such sort, is meere presumption, and a practise of Sorcerie.

Sect. IV.

IV. Quest. Whether the Witches of our age are to be punished with death, and that by vertue of this law of Moses?

I doubt not, but in this last age of the world, and among vs also, this sinne of Witchcraft ought as sharply to be pu∣nished as in former times; and all Wit∣ches beeing thoroughly conuicted by the Magistrate, ought according to the Law of Moses to be put to death. For proofe hereof, consider these reasons.

First, this Law of Moses flatly enioy∣neth all men, in all ages, without limita∣tion of circumstances, not to suffer the Witch to liue, and hereupon I gather, that it must stand the same, both now and for euer to the worlds ende.

Patrons of Witches except against this, holding that it was a Iudiciall law, which continued but for a time, & con∣cerned onely the Nation of the Iewes, and is now ceased. But I take the con∣trarie to be the truth, and that vpon these grounds.

I. Those Iudiciall Lawes, whose pe∣naltie is death, because they haue in thē a perpetuall equitie, and doe serue to maintaine some morall precept, are per∣petuall. The Iewes indeede had some Lawes of this kind, whose punishments were temporall, and they lasted onely for a certaine time: but the penaltie of Witchcraft, beeing Death by Gods ap∣pointment, and the in••licting of that punishment, seruing to maintaine the equitie of the three first morall precepts of the first Table, which cannot be kept, vnlesse this Lawe be put in execution: it

must necessarily follow, that it is in that regard morall, and binds vs, and shall in like sort bind all men in all ages, as well as the Iewes themselues, to whome it was at that time personally directed.

II. Euery Iudiciall law, that hath in it the equitie of the law of nature, is per∣petuall; but the Law of punishing the Witch by death, is such. For it is a prin∣ciple of the law of nature, holden for a grounded truth in all countries & king∣domes, among all people in euery age; that the traytour, who is an enemie to the State, and rebelleth against his law∣full Prince, should be put to death: now the most notorious traytour and rebell that can be, is the Witch. For shee re∣nounceth God himselfe, the King of kings, shee leaues the societie of his Church and people, shee bindeth her selfe in league with the Deuill: and ther∣fore if any offender among men, ought to suffer death for his fact, much more ought shee, and that of due desert.

The second reason for the proofe of the point in hand, is this; According to Moses lawe euery Idolater was to be

stoned to death: Deut. 17. 3, 4, 5. If there be found any among you, that hath gone and serued other gods, as the Sunne, the Moone, or any of the hoast of heauen: if the thing vp∣on enquirie be found to be true and certen, thou shalt bring them forth vnto thy gates, whether it be man or woman, and shalt stone them with stones till they die. Now this is the very case of a Witch, shee renoun∣ceth the true God, and maketh choice to serue the Deuill, shee is therefore a grosse Idolater, and her punishment must be suitable. It is alledged by the fa∣uourers of the contrarie part, that Peter denied Christ, and yet was not put to death: I answer, there is great difference betweene Peters deniall of Christ, and Witches denying of God. Peters deni∣all was vpon infirmitie, and in hast: the Witch denieth God vpon knowledge, and deliberation, wittingly and willing∣ly. Againe, Peter did not vpon the de∣niall betake himselfe to the Deuill, but turned vnto Christ againe, which he te∣stified by his heartie and speedie repen∣tance: but Witches denie God, and be∣take themselues to the Deuill, of their

own accord, as is manifest euen by their own confessions at their arraignments.

The third reason. Euery seducer in the Church, whose practise was to draw men from the true God, to the worship of Idols, though it were a mans owne sonne or daughter, wife or friend, by the peremptorie degree and commande∣ment of God, was at no hand to be spa∣red or pitied, but the hand of the wit∣nesse first, and then the hands of all the people must be vpon him, to kill him, Deut. 13. 6. 9. If this be so, no Witches connicted ought to escape the sword of the Magistrate: for they are the most notorious seducers of all other. When they be once intangled in the Deuills league, they labour to invre their dea∣rest f••iends and posteritie, in their cur∣sed and abominable practi••es; that they may be the more easily drawne into the same consederacy, wherewith they thē∣selues are vnited to Satan. I might here alleadge that they deserue death, be∣cause many of them be murtherers, but I stand not vpon that instance, because I hold in the generall that Witches are

not to be suffered to liue, though they doe no hurt either to man or other crea∣tures, and that by vertue of Moses Law, onely for their leagues sake, whereby they become rebells to God, Idolaters, and seducers, as now hath beene shew∣ed. Notwithstanding all that hath beene said, many things are brought in defence of them, by such as be their friends and wel••illers.

First, it is saide, that the hurt that is done, comes not from the Witch, but from the deuill: he deserues the blame, because it is his worke, and she is not to die for his sinne. Ans. Let it be gran∣ted, that the Witch is not the author of the euill that is done, yet shee is a con∣federate and partner with the Deuill in the fact, and so the law takes hold on her. See it in a familiar comparison. A companie of men conspire together in a robberie, by common consent some stand in open place to espie out the boo∣tie, and to giue the watchword, others are set about the passage, priuily to rush vpon the man, and to spoile him of his goods. In this case what saith the Law?

The parties that gaue the watchword, though they did nothing to the man, yet beeing accessories and abettors to the robberie by consent, they are theeues, and liable to condemnation and exequution, as well as the princi∣palls. Euen so stands the case with the Witch. In the working of wonders, and in all mischieous practises, he or she is partaker with the deuill by consent of couenant: the Witch onely vseth the watchword, in some charme or other∣wise, and doth no more; the deuill vpon notice giuen by the charme, takes his opportunitie, and works the mischeife. He is the principall agent, but the other yeeldeth helpe, and is rightly liable to punishment. The reason is, because if the deuill were not stirred vp, and pro∣uoked by the Witch, he would neuer do so much hurt as he doth. He had neuer appeared in Samuels likenes, had he not beene solicited by the Witch of Endor. He would not haue caused counterfeit serpents and frogges to appeare in E∣gypt, but for Ian••es and Iambres, and o∣ther Inchanters. And in this age there

would not in likelihood be so much hurt & hinderance procured vnto men, and other creatures by his meanes, but for the instigation of ill disposed per∣sons, that haue fellowship and societie with him.

Againe, they obiect, that Witches conuicted, either repent, or repent not: If they repent, then God pardoneth their sinne, and why should not the Magistrate as well saue their bodies & let them liue, as God doth their soules. If they doe not repent, then it is a dan∣gerous thing for the Magistrate to put them to death: for by this meanes he kills the bodie, & casts the soule to hell.

Ans. All Witches iudicially & law∣fully conuicted, ought to haue space of repentance granted vnto them, where∣in they may be instructed and exhor∣ted, and then afterward executed. For it is possible for thē to be saued by Gods mercie, though they haue denied him. Secondly, the Magistrate must execute iustice vpon malefactors lawfully con∣uicted, whether they repent or not. For God approoueth the iust execution of

iudgement vpon men, without respect to their repentance: neither must their impenitencie hinder the execution of iustice. When the people of Israel had committed Idolatrie in worshipping the golden calfe, Moses did not expect their repentance, & in the meane while forbeare the punishment, but he and the Leuites presently tooke their swords and slue them, and the Lord ap∣prooued their course of proceeding, Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman, Phineas in zeale of Gods glorie executed iudgment vp∣on them both without any respect vnto their repentance, Numb. 25. 8. and is therefore commended, Psalm. 106. 30. Warres are a worthie ordinance of God, and yet no Prince could euer at∣tempt the same lawfully, if euery souldi∣er in the field should stay the killing of his enemie, vpon expectation of his re∣pentance. And whereas they say, that by executing an impenitent Witch, the Magistrate casteth away the soule; we must know, that the ••nde of execution

by the Magistrate, is not the damnation of the malefactors soule, but that sinne might be punished: that others may be∣ware of the like crimes and offences, and that the wicked may be taken away from among Gods people.

But some Witches there be that can not be conuicted of killing any: what shall become of them? Ans. As the kil∣ling Witch must die by another Lawe, though he were no Witch: so the hea∣ling and harmelesse Witch must die by this Law, though he kill not, onely for couenant made with Satan. For this must alwaies be remembred, as a con∣clusion, that by Witches we vnder∣stand not those onely which kill and torment: but all Diuiners, Charmers, Iuglers, all VVizzards, commonly called wise men and wise women; yea, whoso∣euer doe any thing (knowing what they doe) which cannot be effected by na∣ture or art; and in the same number we reckon all good VVitches, which doe no hurt, but good, which doe not spoile and destroy, but saue and deliuer. All these come vnder this sentence of Mo∣ses,

because they deny God, and are con∣sederates with Satan. By the lawes of England, the thiefe is executed for stea∣ling, and we thinke it iust and profita∣ble: but it were a thousand times better for the land, if all VVi••ches, but special∣ly the blessing Witch might suffer death. For the theife by his stealing, and the hurtfull Inchanter by charming, bring hinderance and hurt to the bo∣dies and goods of meni but these are the right hand of the deuill, by which he taketh and destroyeth the soules of men. Men doe commonly hate and spit at the damnifying Sorcerer, as vn∣worthie to liue among them; whereas the other is so deare vnto them, that they hold themselues and their coun∣try blessed that haue him among them, they flie vnto him in necessitie, they depend vpon him as their God, and by this meanes, thousands are caried away to their finall confusion. Death there∣fore is the iust and deserued portion of the good Witch

FINIS.

Notes

• Ioan. Fr. Pie. M••••and. de praenot. l 1. c. 2.
• Nicol. Remi∣gius, Daemo∣nola••••. c. 1. c. 5.
• Homer 〈◊〉〈◊〉. lib 10. & 12.
• Sub tit. de intur. al••••s{que}; deli••t c. 9. Sence lib Nat 〈◊〉〈◊〉. est 4. 〈…〉〈…〉. &c.
• Ioseph. 〈…〉〈…〉. 1. 8. c. 2.