A candle in the dark shewing the divine cause of the distractions of the whole nation of England and of the Christian world ... / by Thomas Ady ...

THE SECOND BOOK. (Book 2)

IT is manifest, that the Scriptures were given by God, for a rule for man in this depraved nature to walk by, That whereas all Mankinde since the fall of Adam are naturally darkned in their understandings, and averse from the truth of God, the Scriptures might be a light unto us, to lead us in the righteous way of Gods truth.

And now Christ Jesus the Light of the World (in whom are fulfilled all the Divine Mysteries of the Scriptures) is come into the world to enlighten the world; and whereas be∣fore his coming the world sate in darkness, and were wholly given to run after Idols, and to be seduced by Idol-Priests, who practised the several Witchcrafts described in the text, Deut. 18.10, 11. to seduce the people to Idolatry, yet then at the coming, and by the power of the coming of Christ, (who was manifested by Miracles, and taught the people by his Spirit of Truth) were all those ways of darkness discove∣red to the whole Word, to be lying delusions, tending to de∣struction, as is prophesied by the Prophet, Isa. Chap. 8. hee speaking of Witches, and their delusions, and the darksome errours and evils accompanying them, from the nineteenth Verse to the end of the Chapter, immediately in the two first Verses of the next Chapter, he prophesieth of Christ, the light of whose coming should destroy the ways of darkness, in these words, In the way of the Sea beyond Jordan, Galile of the Gentiles, the people that sate in darkness shall see great light, and upon them that dwell in the Land of the shadow of death shall

light shine forth; and thus it was fulfilled at his coming. The Nations that were given to Idolatry, and seduced by false Prophets (being Idol-Priests, and deluding Witches) were so enlightned, that all Idolatrous delusions were discovered, the Oracle of Apollo, and of all Idols, drew dumb, Simon Ma∣gus, and Elimas the Sorcerer, and all bewitching false Pro∣phets were confounded, and all these Instruments of dark∣ness grew out of request among the people, being clearly dis∣covere•• that they were all Lyars, and used lying delusions to deceive the Nations. And notwithstanding this perfect rule of righteousness in the Old and New Testament, writ∣ten by the Prophets before the coming of Christ, and at his coming finished by him and his Apostles, yet such is the ob∣stinacy of mans darksome nature, that men will carry a Can∣dle of their own in their hands, even at Noon-day, imagi∣ning they can by their own wisdom finde out truths that are not written in the Scriptures, and that their Candle will en∣lighten them more than the beams of the Sun when it shineth forth in its full strength; Like a silly Labourer, that count∣ing the day by a Pocket Watch, whose Wheels being out of Kilter went too fast, he had such a conceit of his Watch, that he affirmed, That the Sun in the skie went too slow, for his Watch was known to be true.

Thus do men play with the Scriptures, preferring Human traditions beyond the truth of God contained in the Scrip∣ture; and this is the cause why men a long time have been deceived by the Man of Sin, who still prevaileth to lead the World in darkness, because they love not the truth, but have pleasure in unrighteousness, 2 T••es. 2.10, 11, 12. for this man of sin, that Whore of Rome, being the grand Witch of the Christian world, pointed at Revel. 18.23. that hee might still have freedom to deceive the Nations, hath broached this Doctrin wherewith he hath defiled the world, that a Witch is not a false Prophet, or a Deceiver, but one that can send the Devil to kill men and women, and chil∣dren, and to make the ground barren, and men and women barren in Generation, and kill the children in the Wombe, and can with looks kill Lambs and Cattel, and can fly in the

Air, and can do many things by the help of the Devil; which things are not possible to be done by any power, but by the mighty power of God.

We may read of the Priests of the Idol Astaroth, that were indeed real Witches in the Scripture sense, who professed to do such things by the power of their Idol, but were discove∣red by Bartholomaeus the Apostle, to be deceivers of the people, by the Devils subtil delusions, who ruled in their hearts, so they with their Idol were destroyed, and many people con∣verted to the Christian Faith. Hendorfius in the fifth page of his Theater of History (his words are these, Bartholom••eus Ido∣lum Astaroth evertit, fraudes Satanae qui miraculis homines ef∣facinatos morbis jam premebat, jam pressos levabat, detexit. &c.) And where do we read in Holy Writ (or common History that saver of truth) that men by Devils could do such things really? and to uphold such errours contrary to Scrip∣ture, what is this but meer prevarication with the truth, and resisting Gods holy Spirit of truth? Where do we finde any such thing in Scriptures, or any such description of a VVitch, or that a VVitch was such a one as hath made a League with the Devil, and sealed it with his bloud, or hath Imps sucking him, or Biggs, or privie Marks, or that lyeth with Incubus, or Succubus, or any such phrase or expressi∣on in all the Scriptures? VVhat least inkling have we of these things in all the Scriptures? VVhence received the Church of England this Doctrin? O foolish England, who hath bewitched you, that you should not obey the truth? Sure∣ly it was the Pope. This groundless, impious, and fantasti∣cal Doctrin was never taught by Gods Prophets, but that VVitch, the Pope, knowing in his Conscience that he is the very VVitch, the Deceiver of the Nations pointed at in the Revelations, and that the Scriptures were so plain, that by the light thereof his devillish delusions must needs come to light, if the VVorld should have true insight into the Scriptures, and so that by that means all Nations would rise up on him and destroy him, he not only laboured to hide the Scriptures from the common people, which he did for a long time, but also hath been so bold as to prevaricate with the

Scriptures, and to publish through the Nations, that VVitches were to be understood no Deceivers, but such as practised such wonderful things, as the Scripture teacheth us that the doing thereof ought to be attributed to no Creature, but only to the Creator, as Pope Innocent the eighth to the Inquisitors of Almain, and Pope Iulius the second, to the Inquisitors of Bergoman sent those words; It is come to our ears, that many lewd persons of both kinds, as well male as female, using the company of the Devils Incubus and Suc∣cubus, with Incantations, and Conjurations, do destroy the birth of VVomen with childe, the young of all Cattel, the Corn of the field, the Grapes of the Vine, the fruit of the Trees, Men and VVomen, and all kinde of Cattel, and beasts of the field, and with their said Inchantments do whol∣ly extinguish, suffocate, and spoyl all Vine-yards, Orch∣yards, Meadows, Pastures, Grass, green Corn, ripe Corn, and all other provisions, men and women are by their impre∣catio••s so afflicted, with external and inward pains and dis∣eases, that men cannot beget, nor women bring forth, nor accomplish the duty of VVedlock, denying the faith which in Baptism they profess, to the destruction of their souls; Our pleasure therefore is, That all inpediments that may hinder the Inquisitors Office be removed from among the people, lest this blot of Heresie proceed to defile them that be yet in∣nocent, and therefore we do ordain by vertue of the Aposti∣cal authority, that our Inquisitors of high Almain may exe∣cute the Office of Inquisition, by all Tortures, and Afflictions, in all places, and upon all persons. VVhat Scripture had the Pope for this? we read indeed of such Fictions in the Poets, as in Ovids Metamorph. 7.

Cum volui ripis ipsis mirantibus amnes In fo••tes redire suos, concussa{que} sisto, Stantia concutio cantu freta, nubila pello, Nubila{que} induco, ventos abigo{que} voco{que} Vipereas rumpo verbis & carmine fauces, Viva{que} saxa, sua convulsa{que} roboraterra,

Et sylva•• ••ovea, ••ubeo{que} tremiscere montes, Et ••••ngire solum, manes{que} exire Sepulchris, Te quo{que} Luna trabo.

The Rivers I can make retire into the Fountains whence they flow, Whereat the banks themselves admire, I can make stand••ng waters go; With Charms I drive both Sea and Cloud, I make it calm, and blow aloud. The Vipers jaws, the rockie stone, with Word and Charm I break in twain, The force of earth congeal'd in one, I move the Woods, th' Hills tremble plain: I make the souls of men arise, I pluck the Moon out of the skies.

Also Ovid, de Medea Epist. 4.

Et miserum tenues in jecur urget acus,

She sticketh also Needles fine, In livers, whereby men do pine.

Also Virgil:

Nescio quis teneros oculus mihi fascinat agnos.

I know not whence some fierce bewitching eye With looks doth kill my Lambkins as they lye.

These are the Popes Scriptures whereon he groundeth his groundless inventions to torment the Christian VVorld, and upon these grounds being inventions and pastimes of Poets, hath he sent out Inquisitors in all places to torment; from thence is the Spanish Inquisition, which maketh search for Hereticks and VVitches all as one, and now lest the world should take notice that his daily practice is to torment and kill

Reformists, and so his Villany ring the more in the ears of the world, he hath joyned as equivocal with the word Here∣tiques, VVitches, a more ignominious name, thereby to instigate people the more against them, and so by this means will not be seen to kill men for matter of Religion, for then men would resist and help one another, but under the name of VVitches he melteth away every one that hath but a smell of the reformed Religion, and the world perceiveth it not, this is that Grand Witch, the VVhore of Rome, the Pope and his train.

And these Inquisitions before mentioned sent out by the Pope, have for the confirmation of their villanous Doctrins & Inventions, set forth great Volumes of horrible lyes and im∣possibilities, and also for the hiding of their unparalleled cruelty from the ears of the world, of which sort are Iames Sprenger, Henry Institor, in malleo maleficarum, also Nider and Cumanus, Daneus, Hyperius, Hemingius, but most of all Bod••nus and Bartholomae••••: Spineus (I do not say that all these dyed Papists) and lest their authority should fail in decei∣ving the world in this Doctrin of Devils, some great Scho∣lars of the Popish rout have approved and affirmed the mat∣ter to be true in some causes writing of fascination, and of that sort are Thomas Aquinas, and Suares. In which Au∣thors (although they were learned men) whosoever read∣eth their discourse of this subject, shall finde nothing at all pro∣ved, either by Scripture or Philosophical argument, but they take it for granted and undoubted truth confirmed by tradition, that Fascination or Witchcraft is an Art of killing and afflicting Men and Cattel, and upon this Hypothesis they take in hand to dispute upon it, not whether it be true or not, but how it may be done, as they conceive, for say they, E•• si agens non potest diffundere actionem suam us{que} ad rem distantem, fit tamen ut aer proximus inficiatur & us{que} ad certam distantiam perveniat, & sic noceat alteri; if this subject, the force of fascination had been first proved by them, then this their reason had had some seeming force in it, but because it can no way be proved by firm Argument, they quote History for it, and so pass on to their hypothetical disputes

about the reason of it, and that they may make the matter seem true, one quotes anothers authority for it, and Suarez quoteth Thomas Aquinas and Pliny, and Pliny citeth Hogo∣nus and Niphodorus, and Apollonides for his Authors, that among the Triballians, and Illyrians, and Scythians, there be certain Women that can kill with their eye-sight whom they look wishfully upon; mark, but how first things are reported by Travellers who may lye by authority; then Pliny gather∣eth their several reports into the Volume of his Natural Hi∣story (whom all men may see was abused by being too cre∣dulous of other mens reports) and yet Suarez is forced to use Plinies Pen to prove that which cannot be proved or de∣fended by reason, and having no better Argument, he saith further, Sunt qui negant illam vim fascinationis, sed non est cur experientiam à Philosophis & medicis comprobatam, & feré communi sensu receptam, negemus; by which Argument a man may as well prove that Idols were gods, because they were approved in their time by men of all Arts and Sciences, Et ferè communi sensu recepta; and further (according to Plinies report) he saith, that these women do kill but by some poy∣sonous quality of their Natural complexion, and inward hu∣mours of their bodies, communicated to the vital spirits, and by the action of the minde brought to the eye-sight, and from thence infecting the party whom they look upon, and this (he saith expresly) cometh naturally to pass, and of in∣bred natural causes in the Witches bodies; but mark how this fellow (although notable for learning) hath wildered himself in searching out the reason of a meer vain suppositi∣on, and erroneous tradition, that Witches can kill by looks; for whereas he giveth this reason, that Witches have inward natural poyson, whereby they naturally kill others; what an absurdity is this to say, that any Creature can by its natu∣ral quality be contrary or destructive to its own species? for a Viper cannot poyson a Viper, nor a Toad cannot poyson a Toad; for their nature is one, and not contrary to its own species.

Secondly, whereas he reasoneth, that this poyson is com∣municated from the humours to the vital spirits, and by the

action of the minde brought to the eye-sight. It is most ab∣surd in Philosophy; for what Physician or Philosopher doth not acknowledge that the vital spirits, once poysoned, do suf∣focate the Heart, the fountain of Life (as is often seen in the Pestilence) whereby the Witch her self must needs perish; and is also often seen in those who having but the Natural hu∣mours of their own bodies corrupt, the vital spirits are debi∣litated, and cannot operate, but the party decayeth and soon perisheth, because the heart cannot abide any corrupt poyson, or contrary temperature to its own nature.

Thirdly, whereas he saith, this poyson is sent from the Witch by the force of seeing, this also is an absurdity in Phi∣losophy; for all sound Philosophers do acknowledge, that Oculus non vidit emittendo vim suam videndi ad objectum visi∣bile, sed recipiendo species visibiles ab objecto; how then can the sight (if it were poyson) hurt any way the party upon whom it only looketh?

Fourthly, whereas he saith, that Witches do kill by their natural complexion and inward humour, being naturally poyson, what an absurdity ariseth from hence in Divinity? To conceive that God should make men and women natu∣rally poyson, and destructive to others, and yet should make a Law that such should be put to death, yea cruel death, for being such as God made them in their nature and complexi∣on? Surely if man had stood in the manner in which he was made, God had not punished him with death. Now after he hath thus intrapped himself in his Discourse, by seeking out a reason of that which is not (but only conceived to be by credulous people) he falleth off from his own weak reasons, to the reason that Thomas Aquinas giveth, and that is, That sometimes this Fascination is wrought by a secret compact with the Devil; but how can these Reasons accord one with the other? for if it be natural to the Witch to bewitch others, what needeth she then to seek help of the Devil to do that which she can do by nature? For, Deus est author Naturae, and sure the Devil cannot make more perfect or forceable that which God hath made; but such is the nature of all these Popish Writers, that when they cannot strongly enough

maintain a Lye, they father their Lyes upon their Master the Father of Lyes, and are forced, after all their vain argumen∣tation, to use his name to uphold a Lye, and (although they were great Scholars) have rather intangled themselves with folly in reasoning, and with so manifest errour (whereby they have exposed themselves to the lash of common Cen∣sure) than to forsake their Popish darkness, which they are ingaged to defend. What shall not be done to bring the Popes ends to pass? what Lyes, what foolish Fictions, what impossibilities can the Heart of man devise, that these to∣gether have not affirmed for truth unto the World, to infect the Nations with Heresie, or Atheism, whereby to destroy the Christian Church? And for further confirmation of the matter, they have devised, among other Tortures, to make people confess that they can do such impossibilities, one of the most devillish cruelties that hath been devised among men, and that is, to keep the poor accused party from sleep many nights and days, thereby to distemper their brains, and hurt their fancies, at length to extort confession from them, and then to bring their own confession as an evidence against them; and if they cannot make them confess, they torture one of their little Children to make it accuse their Parents, and that they call confession; this trick will tame any wilde Beast, and make it tractable, or any wilde Hawk, and make it tame, and come to your fist, how much more may it make men or women yeeld to confess Lyes, and impossibilities? And if that device will not serve, then they shave them, and search narrowly all parts of their bodies, where they think modest men will not be forward to look, to see the truth of the mat∣ter, and there they report that they have found the Devils privie Marks, and Biggs, for the Devil to suck them; a most devillish Lye and invention, unless they can shew me Scrip∣ture for it, but I can shew them Scripture against it, Iob. 1.3. Without God was nothing made that was made; who then made those Biggs, or Teats, and who made the bodies of those Devils called Imps? Also what Scripture saith, that Biggs or privie Marks are signs or trials of Witches? (yet I deny not but sometimes are found fleshy Warts, and other

preter-natural tumours written of by Physick Authors, as diseases of the body) and among other devices (as Master Scot in his discovery affirmeth (who was zealous for Gods truth, and took more pains than ordinary to search and con∣fute those impious Writers) they have set down certain signs whereby to suspect and apprehend Witches, which are these;

• First, If they will not fast on Fridays.
• Secondly, If they fast on Sundays.
• Thirdly, If they spettle at the time of Elevation.
• Fourthly, If they refuse Holy Water.
• Fifthly, If they despise Crosses.
• Sixthly, If they deny any of the seven Sacraments.

These are great suspicions that they are Witches; for the Devil (say they) chooseth them by these signs (being steps to the reformed Religion) apprehend them, bring them to the Tormentor; but if they see any of these signs, they will easily finde other holes enough in their Coates to con∣demn them.

Then they cast them into the water, to see whether they will sink or swim, a meer Jugling delusion to blinde peoples eyes, for he that hath been used to the Art of Swimming may know, that few men or women being tied hand and feet together can sink quite away till they be drowned, or if he lay them flat on their back, and hold up their feet with a string, their fore-part will not sink, and therein they can use Jugling to blinde the peoples eyes for difference sake; for when they will save any man or woman, they will let loose the string which they hold in their hand, and let their feet sink first, and then all their body will sink, then they cry out to the people, Look you now, and see the difference betwixt an honest man or woman, and a Witch, take her out, she is an honest woman, yea verily, for sometimes she is one of their own confederates. Yet whereas some may object, that some of them that are cast fairly into the water, without holding up their feet with a string, do sink more than others, and some again do swim more than others (although none do sink quite away without any part appearing above water)

The reason of this difference is easie to conceive to men of knowledge; for,

First; There is difference of constitution in peoples bodies; some are heavie of temper, and they sink most; some again are more light of temper, fuller of vital spirits, and they sink not so much.

Secondly, we must observe the Systole and Diastole of breathing; some happen to fall into the water when their bo∣dies are full of breath, and they swim most; some happen to fall into the water when their breath is out of their bodies, be∣fore they can draw it up again, and they sink most. Some are kept long fasting in watching and torment, and then are cast into the water when their bowels and veins are empty of food and filled with Wind, and these swim more than those that are filled with nourishment; or perhaps they are kept fasting so long that they have scarce any life left, and then they happen to sink most, but if they do, it must not serve their turn, for the cruel Inquisitor will still torment them till he extort confes∣sion, if the party live long enough for his cruelty to take place. Some again are Women cast into the water, with their Coates tied close toward their feet, and Men with their ap∣parrel on (and for this they pretend modesty) but who knoweth not that their apparrel will carry them above water for a time? Some again are Women, whose bodies are di∣lated with bearing of Children, and do always after remain spongiously hollow, more apt to swim than to sink, especi∣ally tied hands and feet together, to bring their bodies into a round and apt fashion to swim. They that are used to the Art of swimming in the water, might easily discover these to be but Delusions and Juglings, if they were not too credulous; and yet with these hath poor England been bewitched and de∣ceived, as also with the former, of keeping the accused from sleep till they confess; and these delusions have been impi∣ously acted here in England, of late in Essex, and Suffolk, by a wicked Inquisitor pretending authority for it, to the cutting off of fourteen innocent people at Chelm••ford Assizes, and about an hundred at Berry Assizes, whereof one was a Mi∣nister neer Fremingham, of about fourscore years age, wherein

this Inquisitor hath laid such a president for the Popes Inqui∣sition (if times of Popish Tyranny should again come in, from which God in his mercy defend us) as would not easi∣ly be removed, when although we have no Laws in England to try people upon Life and Death by any Inquisition, or Inquisitor, in that manner; yet it may then bee said, was it Law then, when the Law was in your hands, and is it not Law now? but if such times of tyrannous Inquisition come, do they that have had a hand in this president think they shall escape it, or their Posterity? There is already a president for killing of Ministers for Witches.

Also some credulous people hearing of the Condemnation of those people, have published a Book, wherein they report such impossibilities to be done by them, as I hope no wise man will beleeve; wherein also Hoy, the Gaoler, is brought in for a Witness, a fellow, that is not fit to bear the Office of a Gaoler, nor any other Office in a Christian Common-wealth, who also wanted Vails, and thought the more Prisoners were executed, the more he should gain; and yet it is reported, his Testimony was taken as an Evidence a∣gainst them, although his testimony was partly of impossi∣bilities, partly meer prevarications and lyes, to the dis-ho∣nour of Gods Majesty, and the shedding of innocent bloud.

But seeing then this miserable Massacre of people through∣out the Christian World hath been but a trick of Antichrist, to blinde the World, that thereby he might the more easily and quietly destroy the Church under the name of Witches, Surely if good Christians have been destroyed in this impious way, then thousands of the Souls of such are now under the Altar, Revel. 6.9, 10. crying, How long Lord, holy and true, will it be ere thou avenge our bloud upon them that dwell upon the earth? being some of them the very people that have been destroyed for the Word of God, and for the testimony of the truth; and therefore have been brought into these murderous Inquisitors hands; And although it may be said, These in England have not been slain for the testimony of the truth; yet I answer, The Church standeth for the

testimony of the truth, and this persecution was invented a∣gainst the Church, and so they as Members of the Church have been slain by the enemies invention; for had they been of that Popish crew, and fighters against the Church, those wrongful accusations had not been brought against them by them. But it may be said, Some of these were Scoulds and Brawlers, therefore their Souls are not under the Altar. I an∣swer, yea, and many honest Livers that have been executed in that kinde lately, and in times past; but whatsoever they were, if they were unjustly slain, know, that if God would avenge the bloud of Cain, will he not avenge the bloud of these?

Before the destruction of Germany, that Nation was so de∣luded by these Popish errours, that they put to death thou∣sands in that kinde, of all sorts, and that Nation was so carri∣ed away with that darksome Idolatrous opinion of Witches power, that seldom came any thing cross, but some were ac∣cused to have occasioned it as Witches, and at last God sent destroying Plagues among them, and their hearts were so hardened, that they digged the dead out of the Graves to cut off their Heads to stay the Plague; so blinde were they, and so given over; that rather than they would acknowledge Gods hand in all things, they would say, the dead in their Graves, by the Devils help, brought the plague; and some Physicians among them were so bold to affirm it for truth, who although they might be some way approved in Physick, yet besides their horrible Atheism, they shewed their silliness, and it may be said of them as of many ignorant Physicians, Inscitiae pallium maleficium & incantatio; A Cloak for a Phy∣sicians ignorance, when he cannot finde the reason and the nature of the Disease, he saith, the Party is bewitched; this hath indeed been written of by some worthy Authors, but how, and in what manner? Senertus Lib. 4. de febribus, cap. 2. he being loath to defile his pen with such an impious opinion, saith, I had rather refer the Reader to the writing of another man, Hercul. Saxoniae, Lib. de plica. cap. 11. than bring my self upon the Stage for broaching of such an opinion; where also you may read the words of Herc. Saxon. aforesaid, and hee

shuffleth it off to Ioh. Vesino Leopoliensi, as an opinion of his, and he like an Atheist did indeed own that opinion, That in Pelonia and Germany, Witches, after their execution and burial, did commonly send destroying pestilence; I think indeed the executing of so many innocent poor people did bring the Pestilence, and the Sword, and Famine, all against them, be∣cause they provoked God with their own inventions, tending not only to Idolatry, in imputing the Work of the Crea∣tor to a Creature, but also to the shedding of innocent bloud.

Master Scot in his Discovery telleth us, That our English people in Ireland, whose posterity were lately barbarously cut off, were much given to this Idolatry in the Queens time, insomuch that there being a Disease amongst their Cattel that grew blinde, being a common Disease in that Country, they did commonly execute people for it, calling them eye∣biting Witches; Great Britain hath been much infected with that Atheism, and many people both in England and Scotland have been by foolish false accusations put to death, for doing such things as are not in the power of men, or of Devils to do, but only of the Creator; And before these Wars began, what Atheistical reports were published of cer∣tain Lancashire people, that they could transform themselves into Grey-hounds, and into Men and Women again, and pull down Butter and other provision from the Air, (or from whence any crack-brained accuser would imagine?)

When King Chaerls went last to Scotland before these Wars, as he came back again sayling over the River Hum∣ber, the Vessel in which his Plate was carried, was reported to be cast away, and then was that Atheism so great, even at the very Court of England, that they reported Witches had done it, instead of observing Gods supream Providence, (whereas Christ saith, A Sparrow shall not fall to the ground without Gods providence) since which we have had bloudy Wars, and where is the Court now? and now of late hath been in the year one thousand six hundred forty five, that great slaughter of Men and Women called Witches, at the Assizes at ••erry, and at Chelmsford, those poor accused people

were watched day and night, and kept from sleep with much cruelty, till their Fancies being hurt, they would con∣fess what their Inquisitors would have them, although it were a thing impossible, and flat contrary to sense and Chri∣stian understanding to beleeve; (where, for the removing of Objections, it is to be noted, That a Fancy so hurt with watching, cannot afterward of a long time recant, or deny that which they have confessed, no more than a Hawk through∣ly tamed by watching can grow speedily wilde again, al∣though you give them their full sleep; this manner of ex∣torting confession, and seeming to convict them, being but ameer Jugling Trick invented by the Pope, and their Trial in that kinde being Jugling Witchcraft it self, that may make the wisest man confess any thing though never so false) What troubles have followed this Slaughter, blinde men may see.

A little before the Conquest of Scotland (as is reported up∣on good intelligence) the Presbytery of Scotland did, by their own pretended authority, take upon them to Summon, Convent, Censure, and Condemn people to cruel death for Witches and (as is credibly reported) they caused four thousand to be executed by Fire and Halter, and had as many in prison to be tried by them, when God sent his conquering Sword to suppress them, by occasion of which Wars there were many Ministers (whereof many were Presbyters) slain; What is become of their Presbyterian Authority now? Yet because there are some that slighting these obser∣vations will hardly be beaten from this conceit of Witches power, which they have so long beleeved, and will not yet think but that Witches have a familiar spirit, by whose help they kill, and act strange Wonders; tell me, where is a place in all the Scripture that saith so? shew me in all the Scrip∣tures such a word, as Striges, lamiae, Incubus, and Succubus, or any word of such signification or importance; what were Pharaoh his Magicians, but deluders of Pharaoh and the People? could they by the help of Satan do any thing truly? were they real Miracles? did not their madness come to light? 2 Tim. 3.9. what spirit had the Maid that followed

Paul? Act. 16.16. which is said to have the spirit of Python, was it more than a cousening spirit of Divination, for gain? yet still you will say, the word Python hath been interpreted by many, one that had a familiar spirit; imagine they had a familiar spirit (although it is but a weak Argument to ground an opinion upon the bare signification of a word (ex∣cept you will have it a seducing lying spirit, such a one as was in Ahabs Prophets) yet I say, answer me these Four Questions.

First, Tell we where a Witch did, or could kill a man in Scripture? What did Saul go to the Pythonist of Endor for? was it that she might help him kill the Philistians, or meer∣ly for Augury or Divination? what did Pharaoh call his Witches the Magicians before him for? was it to kill any Man or Beast by their cunning? or meerly to work lying Wonders, and dissemble the Miracles that God wrought by Moses? so that they might withstand Moses, and the truth, and blinde Pharaohs eyes, because God would harden his heart; tell me where you finde in all the Scriptures, that a Witch did, or could kill a man by Witchcraft; shew me in all the Law of Moses concerning the condemning of men or women for Murther, that a Murtherer was called a Witch, or a Witch a Murtherer, Deut. 19. and other places of Scrip∣ture; are there not several Rules set down for the trying of Murther? shew me one that intimateth the Witching of Men or Cattel to death?

Secondly, Shew me in all the Scriptures where Witches are spoken of, that a Witch was a secret person, or unknown to the World, that should need to be tried by blinde circum∣stances, and presumptions, and suspicious, or by privie Marks, or by Teats, or Biggs, by sinking or swimming, or by confessions? were not Pharaohs Witches called Praesti∣giatores & magi, openly known? did not Pharaoh call them together without privie search, or inquiry? did not Saul banish all the Witches as people openly known, and profes∣sing the Art of Augury, and their several cousening practi∣ces? when Saul inquired for a Witch, did not his servants presently tell him there was one at Endor, was she not known

without privie search, or prime marks? Did not the Maid in the Acts, that was said to have the spirit of Python, or to be a Pythonist, follow Paul, crying openly? did not Simon Magus act his Delusions openly, to seduce the people? as like∣wise Elimas the Sorcerer? were not the Witchcrafts of Ieza∣bel known to be her delusions that she wrought by the Priests of Baal, to seduce the people? were not the Witchcrafts of Manasses open actions, that made Iuda and Ierusalem to go astray? where then do we read of a Witch by suspicion, or to be tried by presumptions, or suspicions, or privie marks, or other signs that are mans invention? whence came this darkness and blinde errour, but from the Pope, that grand Witch that hath bewitched all Nations? we search for Witchcrafts and abominations in a poor womans wooden dish, and Christ telleth us, they are all in a cup of Gold, in the hand of the great Whore, Revel. 17.4.

Thirdly, Shew me in all the Scriptures where Witchcraft went without Idolatry, Isa. 19.3. and had not a necessary dependance on Idolatry, Nahum 3.4. Look again, Deut. 18.10, 11. where all sorts of Witches are spoken of, why were they to be cut off and destroyed? the reason is immedi∣atly given, vers. 14. because they defiled the Nations, in se∣ducing them unto Spiritual VVhoredom, and the Nations were destroyed for seeking, and making inquiry after their Divinations, or South-sayings, or Oracles, whereas inquiries ought to be to Gods Prophets, vers. 15. Was not this Sauls I∣dolatry, when he sought to the Witch of Endor? 1 Chro. 10. 13, 14. was not this the sin of Manasses, where he is blamed for using Witchcrafts, when he made Iuda and Ierusalem go astray to Idols? 2 Chron. 33.9. were not the Witchcrafts and VVhoredoms of Iesabel set down as two inseparable compa∣nions, her Witchcraft being the upholding of the Idol Priests of Baal, that by Witchcraft seduced the people to Idolatry? were not Pharaohs Magicians seducers of Pharaoh, and the people, from God? was not Simon Magus the like? but alas, how, and where have those poor souls that are commonly hanged for Witches seduced the people to Idolatry? who hath been led after them for Divinations, and Southsayings?

many indeed have been led after Southsayers, but they are termed good Witches, and whereas they as Witches ought to dye, many have been put to death by their devillish false accusations, and if the Witch of Endor were now living a∣mongst us, we should call her a good VVitch, so blinde are the times.

Fourthly, Shew me in all the Law of God against Adul∣terous uncleaneness (where Moses writeth of several kindes of uncleaneness, as man with man, man with beast, woman with beast, and many more) the least intimation of unclean∣ness, by Incubus, or Succubus; what, did Moses forget this?

Yet because this opinion hath been so upheld by reports and imaginations, and by the extorted confession of people that have been condemned in that kinde, and sometime by the voluntary confession of despairing melancholly people that have been troubled in minde, and wish rather to dye than to live, although Volenti mori, non est adhibenda fides; Yet I in∣treat you to run over these several places of Scripture with me a little, and see how his opinion of VVitches power a∣greeth with the Scriptures, yea how flat contrary it is to Gods Word, and the grounds of our Christian faith.

Yet first, because some men will not understand the Scrip∣tures in any other sense than as their own Expositors have done, be it right or wrong; therefore I refer them that will seek farther than the Scriptures, to the words of a general Counsel, which Mr. Scot in his Discovery hath alleged as followeth, Concil. Acqui. in decret. 26. the words of the Coun∣cil. It may not be omitted, that certain wicked VVomen fol∣lowing Satans provocations, being seduced by the illusion of the Devil, beleeve, and profess that in the night time they ride abroad with Diana the Goddess of the Pagans, or else with Herodias, with an innumerable multitude, upon certain Beasts, and pass over many Countries and Nations in the silence of the night, and do whatsoever these Ladies or Fai∣ries command, &c. let all Ministers therefore in their several Cures preach to Gods people so, as they may know all those things to be false, and whosoever beleeveth that any

Creature can be made by them, or changed into better or worse, or be any way transformed into any other kinde, or likeness, by any but by the Creator himself, is assuredly an In∣fidel, and worse than a Pagan. So much for the words of the Council. Yet here is to be noted, that this great general Council, that thought these people beleeved, and confessed such things to be true in their apprehension, did not then know the inhuman cruelty that was used upon those people by the cruel Inquisitors to compel, and extort confession for their own gain, they being maintained by the spoyl of such people being condemned.

Now for the Scriptures, do but mark how those that maintain, and report the power of VVitches, have equalled their supernatural power, with the Miracles of the Prophets, of Christ, and his Apostles; it was the Miracle of Miracles, that the Virgin Mary conceived with childe without a man; they say, a VVitch may do the same by Incubus, as Bodin, and other Popish VVriters affirm, and that such a childe will naturally become a VVitch, such a one they say Merlin was; no, but you say these were Atheists, we beleeve not so; But some will say, the Devil can condense a body, and lye carnally with a woman in the shape of a man, but not beget; yet it was a Miracle that Angels appeared to Abraham in the shape of men, Gen. 18.2. yet they will say no, but we be∣leeve the Devil may assume and raise a dead body for a time, and so appear to a woman, and lye with her; and yet it was a Miracle at the suffering of Christ upon the Cross, that dead bodies were raised for a time, and appeared to many, Matth. 27.52. yet a poor VVench was executed at the Assizes at Chelmsford, who was compelled by the Inquisitor (by keep∣ing her from sleep, and with promises and threatnings) to confess that she was married to the Devil, and that he lay with her six times in a mans shape; no, but yet some will say, the Devil can take upon him an apparent Body, and so may talk with a woman, and seem to lye with her in shape of a man, and so she shall be hanged for things seeming so; yet it was a Miracle that Moses and Elias appeared to the Apo∣stles in a Vision, Matth. 17.3. Further, Christ saith, A Spiri••

hath not flesh and bones, Luke 24.39. and yet some say, the Devil can condense a body, some say he can assume a body, some say he can have an apparent body; thus do they make the Word of God of no validity by their groundless traditi∣ons; for if the Devil can have so much as an apparent body, what validity was in the words of Christ, to take away the doubt of the Disciples, when they supposed they saw a Spi∣rit? Where also is that foolish Doctrin of Imps, sucking of men and women-Witches become? Are those Imps bodies or spirits? if bodies, then who made them? Without God was nothing made, Joh. 1.3. if spirits, then spirits can have bo∣dily shape, and flesh, and bones; and thus you make the words of Christ of none effect by your traditions. Christ dis∣pensed Devils to enter into the Herd of Swine, and they went, Mark 5.12. they say a Witch can do more; she can send the Devil into men and women, and children, and cattel, to kill them, and to witch them to death.

God said to Satan, All that Job hath is in thine hand, Job 1.12. and Job himself, all but his life, Job 2.6. they say, God permitteth a Witch to do more, to send Satan to destroy a mans goods, and cattel, and children, and life and all; thus they deliver for Doctrin the traditions of men. Iob said, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord, and acknowledged Gods hand in all things, nei∣ther tempted he God foolishly; But if one should be so afflicted now adays, instead of acknowledging Gods sovereign hand, all the poor Wives and Widows in a Country must be called Coram nobis, as being accused to have done it. Christ saith, Revel. 1.18. I have the keys of Hell and Death, but they say, God giveth the keys of Death likewise sometimes to an old Witch (man or woman) and permits them to witch men to death; Christ saith, A Sparrow falleth not to the ground without Gods providence, Matth. 10 29. but they say, God layeth his providence sometimes at the feet of an old Witch, and permitteth her to send the Devil to destroy men and cat∣tel; some will say, A VVitch cannot hurt a godly man, but only a wicked man, and yet God saith, he is the Author of all affliction that cometh to the wicked, Levit. 26. from the

fourteenth verse to the thirty fourth. Also the Scripture saith, The Lord killeth and maketh alive, 1 Sam. 2.6. maketh poor, and maketh rich; and in Deut. 32.39. There is no God with me, I kill and give life, I wound and make whole; but they say, God permitteth an old VVitch to send the Devil to kill, and make poor, and wound, and a good VVitch can heal again by unwitching.

God did shut up every wombe of the House of Abimelech, that they bare no children, Gen. 20.18. they say a VVitch can do the same (God permits it) and make men and wo∣men barren. Christ gave his Disciples power over Devils, to cast them out, Luke 9.1. they say, a VVitch can send a De∣vil into men and cattel to afflict them; and a good VVitch can cast them out by unwitching, notwithstanding, Christ saith, Matth. 12.25. Every kingdom divided against it self is brought to desolation; yet they say, that is done by consent of the Devil, when a good VVitch unwitcheth a man; thus do they make the words of Christ of none effect by their traditi∣ons. Christ came and appeared unto his Disciples, and va∣nished away again invisible, Luke 24.31. they say, a VVitch can go invisible by the help of the Devil, especially if one of the Ladies of the Fairies will but lend her Giges invisible ring, Christ was lifted up into the Air, and taken up out of their sight, Acts 1.9. and Bodinus and other Popish VVriters af∣firm, that a VVitch can be lifted away in the Air by drink∣ing the broth of a sodden Infant; but poor Germany, that beleeved these Doctrins, and in that confidence executed many people for VVitches, was compelled afterward to boyl their children to quell their hunger, and found by sad experience that there was no such vertue in that woful Li∣quor. God said to Moses, Go up into the mountain and dye, Deut. 32.49,50. and he did so, Chap. 34. vers. 5. they say a VVitch can do so at the word of the Devil, and dye when she lift, to escape hanging; and what is a more common re∣port when a poor woman is laid in prison, and there dyeth by grief and hard usage, than to report, the Devil promised her she should not be hanged, and was as good as his word, for she dyed in prison before the day of Execution came;

thus do they make the Devil able to determine, and limit the life of Man, as God did the life of Moses.

It is said in Isa. 41.23. Shew what is to come after, that we may know yee are gods; They say, a Witch can truly fore∣tel things to come by her spirit of Divination (which they call a Familiar) and can by the same familiar tell what is done in another Town, or House, or Country, and can tell a man where are his Goods that are lost, as well as Samuel could tell Saul of his Fathers Asses when they were lost, and such they call good Witches.

Also in the same Verse, Esa. 41.23. it followeth in the end of the verse, do good, or do evil, that we may be dismayed, and behold it together; these words have relation to the for∣mer words, That we may know that ye are gods; that is, shew what is to come hereafter, or do good, or do evil, that we may know ye are gods, and be dismayed at your doings (even as when God sendeth the evil of punishment or affliction upon a people, then they are dismayed at the sight and apprehension of it,) as in Iob 40.11. And here when we read that God claimeth the doing thereof as his own Prerogative, inferring as much as to say, They are gods that can do this, I think that after the reading of this verse in Isaiah, and Iob, no man should be so grosly Idolatrous still, as to ascribe to a Witch the sending of any affliction; those words also, Do good, or do evil, (the whole verse having relation to the seventh verse) were spoken to the Idol Priests of the Heathen, who were the Witches mentioned in the Scriptures, and had as great a share in the Devil, as any Witch can have, and yet God chal∣lengeth them to do either good or evil; and yet when any evil of affliction cometh upon Men or Beast, these Idolaters will still ascribe it to a Witch, saying still, God permits it. God sent an evil spirit upon Saul to vexe him, 1 Sam. 16.14. they say a Witch can send an evil spirit upon men or women to vex or torment them; Elisha cursed two and forty chil∣dren in the name of the Lord, and they were destroyed of Bears, 2 King. 2.24. they say a Witch can curse men and women in the name of the Devil, and Death or some other Evil shall betide them.

Pharaohs Magicians, though they were themselves Witches, yet when they saw Lice creeping upon Men and Beast, they acknowledged the finger of God. They, if they see a man smitten with a lousie disease as Herod was, say presently he is bewitched. It was a great Miracle that Christ made the Wind and the Sea obey him, Mark 4.41. they say Witches can do the same, and raise Winds and Tempests, and make it calm at their pleasure. Was not this one accusation that was brought against Mr. Lewis a Minister executed at Berry Assizes, that he had raised a Tempest, and cast away two Ships at sea by Witchcraft? Christ by his Almighty power walked upon the waters, Mat. 14.25. they say, cast a Witch into the waters and she will not sink; and what hath been more reported and beleeved than this Jugling delusion before spoken of?

God claimeth it as his own Prerogative to send Light∣nings and Thunders, Iob 38.25, 35. but they say, when it Thundereth or Lighteneth, that Witches do sometimes cause it, especially if it be at an Assize time, when many Witches are condemned; and what hath been a more common report than this, when God hath sent thundring voyces from Hea∣ven at an Assize time among the people, to warn them, in∣stead of discerning that God was angry, they say, the Witches and the Devil was angry, and have caused that thunder?

God teacheth us in Levit. 26. that he himself sendeth Bar∣renness, and Famine, Sword, and Pestilence, and all Dis∣eases, and all Adversities, as the punishment of Sin, but which of these have not been ascribed to Witches? and if the several accusations of people that have been condemned for Witches, but only here in England, within the memory of man were Registred, we might read such a hotch potch of impossibilities, as he that beleeveth that they have been justly put to death, must not beleeve the Scriptures, nor ascribe any thing to Gods mighty Providence, but he may also a∣scribe it to the will and pleasure of a Witch; when Christ did by the Spirit of God cast out Devils, and the Pharisees ascribed that work to Beelzebub, Christ chargeth them with

the sin against the Holy Ghost, Matth. 12.28, 31. but alas, how common a thing is it to ascribe to the Devil and Witches, the works that God telleth us in the holy Scriptures are his own Works, and cannot be done by any other power but by the Spirit of God? me thinks this should scare all ob∣stinate VVitchmongers. I heard a Suffolk Minister (whose habit and garb might seem to claim the title of Rabbi, Rabbi) affirm, that one of the poor women that was hanged for a VVitch at Berry Assizes, in the year 1645. did send her Imps into the Army, to kill the Parliaments Souldiers, and another sent her Imps into the Army to kill the Kings Soul∣diers, and another caused a mans crop of Corn to fail, and caused that Corn which he had to be blasted, and tipt, or crockt, and this Minister did verily affirm that those things were true, for the VVitches (said he) confessed those things; but when I came to argue with him, and to tell him that these things in the Scripture-sense were Gods Preroga∣tives, he could answer nothing, he was not so well skilled in the Scriptures; but he replied, Thou shalt not suffer a Witch to live. I demanded of him, what was the signification of the Hebrew text, or of the Latine translation, and what was meant by a VVitch in that place, he could not tell; thus hath the salt of the earth lost its savour; and whereas those should season people with wholsome Doctrin, some teach Doctrins of Devils, and the inven••ions of Antichrist, to defile the Nations.

And people are now so infected with this damnable Heresie, of ascribing to the power of VVitches, that seldom hath a man the hand of God against him in his estate, or health of body, or any way, but presently he cryeth out of some poor innocent Neighbour, that he, or she hath bewitched him; for saith he, such an old man or woman came lately to my door, and desired some relief, and I denied it, and God for∣give me, my heart did rise against her at that time, my mind gave me she looked like a VVitch, and presently my Child, my VVite, my Self, my Horse, my Cow, my Sheep, my Sow, my Hogge, my Dogge, my Cat, or somewhat was thus and thus handled, in such a strange manner, as I dare swear she is a VVitch, or else how should those things be, or

come to pass? seldom goeth any man or woman to a Phy∣sician for cure of any Disease, but one question they ask the the Physician is, Sir, do you not think this Party is in ill handling, or under an ill tongue? or more plainly, Sir, do you not think the party is bewitched? and to this many an ignorant Physician will answer, Yes verily; the reason is, Ig∣norantiae pallium maleficium & incantatio, a cloak for a Physi∣cians ignorance, when he cannot finde the nature of the Dis∣ease, he saith, the Party is bewitched. But for all such as go on to defile the people with these Doctrins, that not only have no grounds in the Scriptures, but are flat contrary to the light of the Scriptures. I demand of them, at whose hands will Christ require at the latter day, not only the bloud of the innocent, but also the Souls of such as have perished by the practice of these Atheistical and bloud-guilty ways? which are in every point so absurd and phantastical, that if many Ministers can say they never did teach any such Do∣ctrin to the people, yet are they guilty, in that they have not preached against these devillish Doctrins, which do make against the true worship of God, and against the life of charity toward our Neighbour, and toward the poor and widows, and lame and aged people.

Many Objections and evasions are daily brought against this my Discourse, which though they are weak and frivo∣lous, yet would fill whole Volumes if I would stand to an∣swer them.

1 The common evasion of every one when they can prove nothing, nor answer, but are fully convinced of their errours by the Scriptures, is, Say no more, we acknowledge that a Witch can do no more than God permits her, or permits him to do, but what God permits, that a Witch can do; this is just as when God and his Prophets taught the people ear∣ly and late, that they should not ascribe any power to Idols, as if the people had answered the Prophets, Say no more, we know these Idols can do no more than God permits them to do, but if God permit them to save, or destroy, they can do it. So when God claimeth it as his own Prerogative, to kill and make alive, make rich and make poor, wound and

heal, (and many other things, as I have already proved by Scripture) and will not have his Prerogative ascribed to any Creature, yet still ye say, the Lord permits it, whereas yet yee have no more ground or warrant in the Scripture, that God permits any such power to Witches, than the Heathen had to say, the most high God permitted their Idols also to be gods, and to have power to kill, or to save alive.

Further, Ye say, God permits one man to murther ano∣ther, yet for this the murtherer ought to be slain; that is true indeed, but for that yee have Scripture, where yee read in the Law, of Murther, how it was to be judged, that is, if one man did wilfully smite another with his hand, or any other material instrument, that he dyed, it was murther, Numb. 35.16. and so forward, but where do you read that God permits any such thing to come to pass by a Witch, or that any man can kill another by Witchcraft, or without a ma∣terial Instrument? and when it is proved by many places of Scripture, that many such things as yee ascribe to Witches are Gods Prerogative, yet still yee cry, God permits it.

2 Another Objection is this, It is certain that there are some people in Germany, and Polonia, that do commonly sell Winds by the Devils help to Sea-men, to carry their ships whither they intend; therefore a Witch can make a League with the Devil, and by his help can raise Winds.

To this I answer, I do not deny but these are Witches, be∣cause they use Impostures to deceive the world, and seduce them to that damnable Idolatry of ascribing to the Devil and VVitches, and seeking to them for that which belongeth to God alone to give, namely VVinds for their Journey; but that they do such things really without delusion is false, which I will first prove by Scripture, and then shew you the delusion; for Scripture, first I prove, if they can by the De∣vils raise Winds, then they can also send fair weather, for the North-wind driveth away rain, as Iob 37.22. fair wea∣ther cometh out of the North, and Iob. 38.24. God speak∣ing of his own mighty work saith, By what way is the light parted, which scattereth the East wind upon the earth? and Ioh. 1.3. Without God was nothing made, who then maketh

these winds? Psal. 148.8. the Winds fulfill the Word of God, or blow at Gods decree. Also Solomon reckoneth the Winds among such things as keep a natural course, and de∣scribeth the natural course thereof, Eccles. 1.6. Also things miraculous can be done by God only, but that was one of the Miracles by which Christ shewed himself to be God, he made the winds and the sea obey him, Mark 4.41. Also it is an absurdity in Philosophy, to say that a Witch, or the Devil, can cause Winds, for Winds are exhalations drawn from the Earth, by the influence of the Sun and the Stars, and driven back by the coldness of the middle region of the Air, which causeth their several motions, and therefore he that saith a Witch or a Devil can cause Winds, must ascribe also to them that they can rule the Stars, and dispose the quality of the middle Region, by which it must follow that they can send what weather they list, and so by consequence cause the earth to bring forth, or to be barren, which were the height of Idolatry to beleeve. And now to come to the imposture it self, wherewith the foresaid Impostors do deceive fools, making them beleeve they sell them VVinds for their Jour∣ny. The poor Mariner who desireth to hasten his Journey homewards (but withall considereth not that all men must wait upon Providence) saith, I would give five pounds the VVinds would rise, or that they would turn fit for our Jour∣ney; and being among strangers he is presently over-heard by some of the Factors of those Impostors, who presently take occasion to tell him, that they will undertake for half the money, to carry him to one that shall help him to a VVind according to his minde, then by degrees they draw him on till they bring him into the company of more of their Con∣federates, who do so cunningly combine to obscure his intel∣lect by discourse, that at the last they lead him (like poor Saul, when the Spirit of God had forsaken him) to seek to a VVitch, then do they lead him to the Impostor, who being some skilful Astrologian in those Countries, can give a neer guess by the Stars, when such a VVind will arise, and accor∣dingly prefixeth a day, saying, a week hence, or two days hence, or sometimes a fortnight hence you shall have a

VVind, in which promise it often happeneth that the Im∣postor himsel•• is deceived, when his Prognosticks fail him; and then they prefixe another day, and do strongly perswade the silly man to stay till then, whereas they know till the VVinds rise he cannot but stay, and I my self have talked with Seamen, who confess that sometimes they have been driven to stay a week, sometimes longer, after the day prefixed, and after they parted with their money; but if it happeneth that some man after he hath laid out his money upon those Impostors, hath speedily a VVind for his Journey; then he rejoyceth, and then the Impostors are credited; then he re∣ceiveth from the Impostor a bottom of Thread, which the Impostor saith he had from such an old VVoman (because he will not seem to be the VVitch himself) and this Thread is to be carried by the Mariner, or by the Merchant, into the Ship, and he must by degrees continually unwinde the bot∣tom of Thread, so long as he would have that VVind blow; but if all things happen well, then it is concluded, surely it is by vertue of the Thread; but it VVinds prove by the way cross, then it is the fault of him that unwindeth the bottome too fast, or too slow, or with the wrong hand; and thus are poor Idolatrous fools cheated by them that make a rich trade of their Imposture. I deny not but this delusion is variously acted in several Countries, and some Travellours report some one way, and some another way of the manner, and carriage of the Imposture; but he that beleeveth that it is really done, and not a deceiving imposture, is an Idolater, and as bad as an Infidel, and for such Mariners as will buy Winds in that manner, the Mariners of Tarshish shall rise up in judgement against them, who when they saw the Wind rise, and the Sea tempestuous, and against their Voyage, they sought for whose sin that evil was come upon them, Ionah 1.7. those poor Heathen knew that Winds and Tem∣pests came not from a Witch, but from the hand of God. To conclude, stories reported by Travellours prove nothing, neither are they lawful Objections, and when we hear such a thing reported contrary to the Scriptures, and to human capacity, it must needs follow that it is a deluding impo∣sture,

although the story be true from him that reporteth it; and some Travellours that report this thing, yet are perswa∣ded in themselves that it is but deceit. And whereas some would confirm this Objection by Scripture, because it is said, Iob. 1.19. after God had said to Satan, All that Job hath is in thy power, there came a strong Wind from the Wilderness, and smote the house that it fell upon the young men that they dyed. Hence they argue, that the Devil raised that wind; but this is a false conclusion, for then they may as well argue that the Devil sent the fire from Heaven, as in vers. 16. which is yet called the fire of God; and Iob himself ascribed all to God only, vers. 21.

Secondly, If the Devil had by Gods peculiar dispensati∣on raised that Wind, God permitting him to afflict Iob, yet it doth not follow that he can do it at the command of a Witch.

Thirdly, Some to prove the power of Witches to afflict men, and women, and cattel, and to bring to pass strange things, do alledge Iob 2.7. yet there is not a Witch mentio∣ned in all the History of Iob, but how absurdly they do ar∣gue let wise men judge; because God sent Satan to afflict Iob, therefore a Witch can send him to afflict man. God permitteth it, say they, by which Argument they still labour to maintain that God lendeth his Prerogatives to a Witch. What though God hath power over Satan, to command him to execute his Will, to torment and afflict the wicked for pu∣nishment, to afflict the righteous sometime for trial? doth it therefore follow that a Witch can do it, because God did it? and where do we read in Scripture that God permits it? and if God should permit it, where do we read that a Witch hath any such power or command over the Devil, or any such league or covenant with the Devil? or that God permits the Devil to be at the command of a Witch?

Fourthly, Some will allege the Witch of Endor, and yet we never read that the Witch of Endor could hurt, or send the Devil to hurt any man or woman, or childe, or cattel, or raise Winds, or the like; neither did Saul go to her to de∣sire her to kill the Philistines, but he went for Divinations▪

to know what should become of the Battel the next day. And what Objections soever any man shall bring from the Witch of Endor, they themselves may answer, if they read but the Seventh description of a Witch, in the first Book of this Treatise, and he that was bewitched by the Witch of Endor was Saul, and such as sought to her as Saul did, because th••y were deluded by her.

Fifthly, Some will allege, and object, That the Serpent tempted Eve, and from thence they will argue, that the Devil can assume the bodies of Creatures, and appear in bo∣dily shape, and make a league with a Witch, and execute h••r will to kill and afflict people and cattel; but this is a poor consequence, that because he can tempt, therefore he can kill at the command of a Witch; and whereas they would prove from hence, that the Devil can assume a bodily shape, and appear to a Witch, if they bring that Argument from the literal sence of the History, they must search narrowly to prove the Devil was in the Serpent; for it is said, The Serpent was more subtile than any beast of the field, inferring that the Serpent did tempt by its own natural subtilty, or else why was that expression of the subtilty thereof used by Mo∣ses? and hence they must conclude, that it was the Serpent, and ••ot the Devil, which tempted Ev••, which were an ab∣surd conclusion; and yet if they run upon the letter of the Story, they cannot deny that conclusion to follow, for there is not any mention of the Devil in all the History; but if they could prove thence that the Devil did assume the body of the Serpent, it maketh nothing to the purpose, to prove Witches power to kill, for the Devil did only beguile Eve, and not kill her.

And although it hath been a common exposition of that place, that the Devil did enter into the body of the Serpent, and so appeared unto Eve in a bodily shape, and talked with her, and tempted her to eat the forbidden Fruit, yet if this exposition be well and wisely considered, it is most gross and erroneous; for First, here ariseth an absurdily, according to their own fond tenents, for then they must conclude that Eve was a Witch, for say they, whosoever hath had any

familiar discourse with the Devil is in some degree a Witch, and ought not to be trusted, although she hath made no com∣pact with the Devi••, and I have known some hanged in my time for that c••n••ession, alt••ough they did absolutely deny that ever they ma••e compact with him, or did any mur∣ther by him; but yet to speak the truth, if it were so, that any man or woman could ••ave familia•• discourse with the Devil, this maketh not a Witch, for Christ himself was as∣saulted by the Devil, and answered his tentations by Scrip∣tum est, Matth. 4. yea, I may further say, if any man could enter into an explicite c••venant with the Devil to kill by his help, this indeed woul•• make him a Murtherer, but not a Witch in the Scripture s••nse, although indeed no man can prove by Scripture any such compact at all, or if there could be such a compact made with the Devil, yet that God would ever permit the Devil to per••orm his covenant with a man, to kill or hurt at his command, cannot be proved. So much by the way.

Secondly, There ariseth another absurdity directly from that exposition, that the Devil did enter into the body of the Serpent, and so tempted Eve, for thence it must needs fol∣low, that the Devil can open the mouth of a Serpent, and cause it to speak, and talk, and so that the Devil should have power to work a Miracle, equal with that great Miracle that w••s ••rought by the mighty power of God, when he opened the mouth of Balaams Asse, and caused him to speak to Balaam, which thing were most outragious Blasphemy to affirm; we must needs conc••ude then, that it was neither the Serpent that by its own natural subtilty tempted Eve, as the letter of the Story importeth, nor the Devil abusing the body of the Ser∣pent; But whereas Moses was here to teach the people a great mystical Doctrin concerning the fall of Man∣kind by sin, unto which sin man was drawn by the temptations and allurements of the Devil; Moses knowing that the capacity of weak people is natu∣rally estranged from Spiritual matters, and if he should have taught in plain terms that the Devil tempted man to fall, they would not have understood his Doctrin, because they

knew not what the Devil was, therefore he, by the Spirit of God guiding him, taught the people in a Parabolical way, in which Parable when he speaketh of the Serpent, and of his subtilty, he expresseth the subtilty and malice of the Devil that tempted Eve, and all Mankind to disobedience against God, and this Parable he followeth. Allegorically, when he saith, The Lord said unto the Serpent, upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life; whereas if we deny this to be a Parable, we must hold that the Serpent before that time had leggs, and did not creep up∣on his belly, and also that the Serpent sinned, and is pu∣nished for sin; and yet if the Devil had power to abuse the body of the Serpent, the Serpent was compelled to do that which they say he did; but for those that will take the Scrip∣tures every where in a literal sence, they must also hold that the Trees of the Feild did speak, where it is said in a Para∣ble, The trees said to the Olive-tree, be thou King over us, Iudg. 9.8. But yet if they will not be beaten off from this, that the Devil can assume a bodily shape, it maketh nothing to prove that Witches are such people as can kill by Witchcraft, or send the Devil to kill, for there is no such expression of a VVitch in all the Scriptures, but only that a Witch is such a one as laboureth by Diabolical craft to seduce the people from God, and his Truth, to Idolatry, and beleeving of lyes.

Sixthly, Some will object, and say, It is manifest that the Devil can help a Witch to fly in the Air, and be transported whi∣ther she listeth or else how had the Devil power to carry Christ, and set him upon the pinacle of the Temple? Matth. 4. and Luke 4.

I answer, This indeed seemeth to be a strong Argument, if we take the Scriptures at the second hand, as they are transla∣ted unto us in the English, but if we search the original mea∣ning of the Greek text (as it was written by the Spirit of God) we shall finde there is no strength at all in that Argu∣ment, for St. Luke, 4.5. saith only, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qúem sub∣dux sse••••eum, or subducens eum, and in the ninth verse is the same sense, and so translated by Tremellius and Beza, and

no otherwise to be understood, but that he was led by the Devil from place to place to be tempted (not that the Devil had power to lead him against his will) but being full of the Holy Ghost, did by his own Divine counsel yeeld so farre to the Devil, as to be led into temptation, that so he might over∣come temptation; and whereas St. Matthew useth another phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, assumpsit euns Diabolus, vers. 5.8. this soundeth indeed (especially in some of our Engl••sh translations) as if the Devil had transported him in the Air from place to place, but it was nothing so; if we compare Matthew and Luke together, and this phrase used by Mat∣thew, saith Tremellius, is by a Metalepsis, so that it is plain this Objection is of no force, for Christ walked up to the Mountain, and likewise walked up the stayers of the Tem∣ple, and leaned upon, and looked over the Battlements of the Temple, which went round about the Temple to keep men from falling, of which we read, saith Beza, Deut. 22.8. which we falsly translate, Pinacles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and hee set him against the Battlements of the Temple.

Seventhly, Another Objection ariseth from this Discourse, and that is this; It seemeth the Devil can some way talk and discourse with a Witch, and therefore can make a League and Covenant with her: for he talked and discoursed with Christ him∣self, how much more easily can he talk with a sinfull man or woman?

I answer, In the same manner that he talked with Christ, he talketh with every man and woman; he saith to a Thief, Steal; to a Cut-purse, Cut a Purse; to a Drunkard, Drink off your liquor; to a Murtherer, Kill such a man, and these obey him; he saith to a righteous man, Steal, and he an∣swereth, It is written thou shalt not steal; the Devil saith a∣gain, Go and lye with such a Whore; he answereth, It is writ∣ten, thou shalt not commit Adultery, and so likewise for all the Commandements; neither is it to be understood other∣wise of the temptations wherewith Christ was tempted; as if the Devil could utter a human voyce without a tongue, or any organ of speaking, that were an absurdity in Philo∣sophy,

for Natura nihil fecit frustra; and this were super∣fluous in Nature for a man to have a Tongue, and other Organs of speaking, if a verbal speaking could be ma••e with∣out them; and whereas it is written, that the Devil said un∣to Christ this and that, it was only a mental discourse between Christ and the Devil, and is expressed in Scripture, accor∣ding to Human capacity by a prosopopoia, a Figure very fre∣quent in Scripture, as in Psal. 98.8. Micha 6.12. there the Scrip∣••ure by this Figure bringeth in Hills and Flouds acting as a man; and so in Mat. 4. Luke 4. the Devil tempting of Christ is introduced in the story, as speaking like a man, this is used sometimes in Parables, as in Iob, from the seventh verse of the first Chapter to the twelfth, also Chap. 2. the six first verses; and in Gen. 3.1. 1 King. 22.21. in these and many places by this Figure, speaking and discoursing verbally, and Human action is ascribed to such as it doth not properly be∣long; so that it appeareth to those that rightly understand, that this objection also is of no force; but yet still for those that are obstinate, I say, let them prove a League or Cove∣nant by the Scriptures, between the Devil and a Witch, or that the Devil hath power, or permission to perform such a Covenant if made.

Eighthly, Some again will object and say, If Witches can∣not kill, and do many strange things by Witchcraft, why have many confessed that they have done suc•• Murth••rs, and other strange matters, whereof they have been accused?

To this I answer, If Adam and Eve in their innocency were so easily overcome, and tempted to sin, how much more may poor Creatures now after the Fail, by perswasions, promises, and threatnings, by keeping from sleep, and con∣tinual torture, be brought to confess that which is false and impossible, and contrary to the faith of a Christian to beleeve?

Some indeed have in a melancholly distraction of minde confessed voluntarily, yea and accused themselves to bee Witches, that could do, and had done such strange things, and wonders by the help of the Devil; but mark well their distemper, and you shall finde that they are deeply gone by

infirmity of body affecting the minde, whereby they conceit such things as never were, or can be, as is often proved by expe∣rience among Physicians, many of those dying in a very short time, (although they be not put to death) except they be cured by the Physician; and truly if such Doctrins had not been taught to such people formerly, their melancholly distem∣pers had not had any such objects to work upon, but who shall at last answer for their confession, but they that have infected the mindes of common people with such devillish doctrins, whereby some are instigated to accuse their poor Neighbours of impossibilities contrary to the Scriptures, and some drawn to confess lyes, and impossibilities contrary to Christian light?

And indeed vain and fickle are the mindes of such dispu∣tants, who do first of all father their vain opinions upon the Scriptures, pretending that they are undoubted truths grounded upon the Scriptures, saying, Thou shalt not suffer a Witch to live; but being shewed their errours, how they wrest the Scriptures, will rather forsake the Scriptures, which are the rule of righteousness, then forsake their Opinions, and will beleeve confession against the Scriptures. Some men will yet yeeld thus farre, that these Confessions of poor accu∣sed people do many times extend to impossibilities, and that they verily beleeve that the Devil deludeth these people, making them beleeve that he bringeth to pass such things as they require him to do, which yet would come to pass by Divine providence. Some again do so Idolize the Devil, as that they affirm that these things are real, and do withall cry out, Great is the power of the Devil; and yet for any of these Opi∣nions can produce no Scriptures to prove them, but only Confessions; and although those Confessions are sometimes ••xtorted, sometimes voluntary in poor melancholy, or di∣stracted people; sometimes in wicked people, who delight to make the world wonder at lyes, or impossibilities, though it be to their own confusion (they being given over by God, and so the Devil seeing his opportunity, instigateth them to be his Instruments to uphold all lying Diabolical Doctrins, so that no true beleeving Christian but may discern that all

the••e Confessions are from the Devil, the Father of lyes) yet I say, Suppose with these Confession-mongers, that these Confessors are deluded by Satan, to think they do such things by the help of the Devil, yet where do we read in Scripture that such are Witches who are deluded by Satan, or that such should be slain, or put to death? we read indeed, that Witches were all sorts of deluding false Prophets, but not such as were deluded by Satan.

Secondly, If you will still affirm, that their Confessions are real truths, and not delusions, but that they do indeed bid the Devil do such things, which (as yee say) he doth; yet how can yee prove it by Scripture? where is any such de∣scription of a Witch in the Scripture? but surely it is most horrible devillish forsaking of the Scriptures, to beleeve that there is any truth at all in these Confessions, and such people as are thus seduced by Satan to lying Confession, ought ra∣ther to be taught better knowledge, than to be slain in their ignorance, and perish altogether for lack of knowledge; but it is, and hath been the manner of these latter Ages, for a Minister to go to such, and instead of instructing them, whereby they might become instruments of saving their souls, they urge them to lying Confessions, and so do as much as they can to send the spirit of errour into them to their confusion, yea and for the most part, these men who uphold their errours by the Confessions of these poor accu∣sed people, do altogether mis-interpret their Confessions for the upholding of such lyes, for the broaching whereof they have formerly mis-interpreted and belyed the Scriptures; for let but any man that is wise, and free from prejudice, go and hear but the Confessions which are so commonly alleg∣ed, and he may see with what catching, and cavelling, what thwarting and lying, what flat and plain Knavery these Con∣fessions are wrung from poor innocent people, and what monstrous additions and multiplications are afterward inven∣ted to make the matter seem true, which yet is most dam∣nably false, and flat against Christian light, and human rea∣son to beleeve. And for such as can hardly beleeve that Me∣lancholy, or distemper of body, and troubled phantasie, can

cause people to imagine things so really, as to confess them to their own destruction, though most false and impossible; set them but consider the late example of a grave Minister a∣bout the Isle of Ely, who by a troubled phantasie was so delu∣ded (or rather did so delude himself by weakness of Phan∣tasie and imagination) as he reported that an Angel told him, that the Judgement Day should be upon the next Fri∣day; by which report many of the Inhabitants were much troubled till the day was over; if then a grave Minister may be mis-led by Phantasie, and distempered minde; how much more plain common people, who have such Accusations brought against them as are sufficient to break their brains? Further I say, that if the man of sin spoken of in the second to the Thessalonians, chap. 2. had not broached these errours to the world these Confessors had had no such lying imaginati∣ons to confess, for their Confessions are not from themselves, but from the Devil, that so he might delude them that love not the truth, but do urge, and seek such Confessions against the truth, as it is said in the eleventh verse, For this cause God shall send them strong delusions that they should beleeve a lye, &c.

Ninthly, Some will object, and say, They have helped search, and have found Biggs, and privie Marks upon such as have been accused to be Witches; but I demand of them, Where doth the Scriptures teach us that a Witch is known by Biggs, or privie Marks? I also answer, That very few people in the World are without privie Marks upon their bodies, as Moles or stains, even such as Witchmongers call The Devils privie Marks; which Marks Astrologians do affirm to be the characters of the Stars, variously fixed upon men according to their Nativity, and many an honest man or woman have such excrescences growing upon their bo∣dies, as these Witchmongers do call, the Devils Biggs; as for example; There is a Disease often found in men or women in the seat of people, called Hemorroids, or Piles, or the swel∣ling of the Hemorroids veins, a Disease well known to Physici∣ans, many times swelling forth in the seat of people that are ful of Melancholy bloud, and are often found in fashion like

Biggs, and sometimes issuing forth bloud, and for this Dis∣ease many have been accused by ignorant people, and put to death for Witches; this was part of the Evidence that was brought against Master Lewis a Minister, executed at Berry, in the year 1645.

There are also found often times Excrescences upon the Bodies of men and women, called Verrucae pensiles by the Physicians, as we may read in Leonartus Fuchsius, in the third Book of his Institutions of Physick, chap. 26. where he reckoneth up the several preter-natural tumors of mens Bo∣dies; these are a certain kind of long fleshie Warts, in fashion of Biggs, or Teats, and do grow commonly on honest people, or any sort of people, and upon Beasts, and yet for these Excrescences being but outward tumors of the Body, many innocent people have been condemned and executed.

Another Tumor is found by the Physicians, called Thy∣mion both in Greek and Latine, rising on several parts of the body like Biggs, or Teats, these and other kindes of preter∣natural Tumors, of which we may read in Physick Authors, which sometimes being fell, and full of pain by reason of the rankness of bloud that feedeth them, and therefore issuing forth bloud, are called of ignorant Witchmongers, Devils Biggs.

There be also some Natural parts of the Body called by a general name Glandulae, and by a particular name Tonsillae, in the jaws of people, and in some people do plainly ap∣pear under the Tongue like little Biggs, which some ignorant Witchmongers having found in people, have taken them as a great evidence against poor innocent people, and for these have many been executed; but let any wise man consider, what body, of whatsoever constitution, especially of poor people that commonly want food, can spare a daily exhaust∣ing of bloud to nourish Imps sucking them, without an ex∣hausting and over-throwing of their own Natural lives? wh••reas few poor or old people, but through want of nou∣rishment and weakness of nature, have rather want of bloud, than an overpluss of bloud.

There be also often found in Women with Childe, and in Women that do Nurse children with their Breasts, and in Women that by any accidental cause do want their men∣struous courses, certain spots black and blew, as if they were pinched or beaten, which some common ignorant people call Fairy-nips, which notwithstanding do come from the causes aforesaid; and yet for these have many ignorant Searchers given Evidence against poor innocent people.

But if any man will yet further cavil against Philosophy, and Physick Rules, then let him shew me any such descrip∣tion of a Witch in all the Scriptures, as Biggs, or Teats, or privie Marks, or Imps sucking them, or kept by them; and further I say, that for any kinde of Biggs, or any things like Biggs, more than hath been found by Physicians to be preter∣natural Tumors, or Diseases of the Body, or else Natural parts, to beleeve, is folly and madness, and to affirm, is a phantastick Lye, invented by the Devil, and the Pope.

Tenthly, Some men will Object, and say, If Witches have not power to afflict, and torment, and kill People and Cattel, how cometh it to pass that after the angring of such an old man or wo∣man, or such a lam•• man, or woman, that came to my House and desired relief, and I rated her away, and gave her no relief, or did not give her that which she desired; such and such crosses and losses came upon me, or such a Childe was taken in such a manner, with such a Sickness, presently after, or within few days after his or her coming to my door?

To this I answer, They that make this Objection must dwell very remote from Neighbours, or else must be known to give very little, or no relief to the poor, if it can be said at any time when a cross cometh upon them, that one poor bo∣dy or other hath not been at their door that day, or not many days before, let it happen at any time whatsoever; shall this then be laid to the charge of him, or her that came last begging to their door? then by that reason no man in England can at any time be afflicted but he must accuse some poor body or other to have bewitched him; for Christ saith, The poor ye shall have always; and I think no man of ability is long free from poor coming to his door.

Secondly, I answer, God hath given it as a strict Com∣mand to all men to relieve the poor, Levit. 25.35. and in the next Chapter it followeth; vers. 14, 15. Whosoever heark∣neth not to all the Commandements of the Lord to do them, (whereof relieving the poor is one) the Lord will send several crosses and afflictions, and diseases upon them, as fol∣loweth in the Chapter, and therefore men should look into the Scriptures, and search what sins bring afflictions from Gods hand, and not say presently, what old man or woman was last at my door, that I may hang him or her for a Witch; yea we should rather say, Because I did not relieve such a poor body that was lately at my door, but gave him harsh and bitter words, therefore God hath laid this affliction upon me, for God saith, Exod. 22.23.24. If thou any way afflict wid∣dows, and fatherless, and they at all cry unto me, I will surely hear their cry, and my wrath shall wax hot against thee.

Thirdly, I answer, as Aesop saith in a Fable, Volunt homi∣nes ut plurimum quando suâ culpâ aliquid sibi acciderit adversi, infortunam vel daemonem culpam conferre, ut se crimine exuant; and in his Moral he saith, Hom••nes min••me veniâ d••gni sunt qui cum liberè pe••cent fortunam vel d••emonem accusant. So may I say of the most part of the World, who if by their own folly and negligence they wrong themselves their Chil∣dren, or their Cattel, they then accuse their Neighbour of Witchcraft, or if by their sins they bring down Gods Judge∣ments, they then say they are bewitched, ascribing all to the Devil and Witches, never beholding Gods hand, or ac∣knowledging that God is just, and themselves sinners.

Eleventhly, Some wil stil object and say, What though there be no murther••ng, nor afflicting Witch m••nt••oned in the Scripture, nor any command given to put W••tches to death for Murthers, may not this common opinion of all men go for current, unless we can prove it by Scr••ptures? what shall one or two mens op••nions be preferred before the common tenent of all men?

To this I answer, It was the common tenent of all the Heathen, that Idols were gods, and ought to be worship∣ped; it was the common opinion of all the Scribes and Pha∣risees

that it was a sin to eat with unwashen hands, and yet the Scripture telleth us that these things were false.

Secondly I answer, God gave his Laws, that we should add nothing to them nor take any thing from them, Deut. 12.32. why then should any man be so bold, contrary to the Com∣mandement of God, to make it a Law to put poor people to death, upon foolish and feigned suppositions, or by the com∣mon tenent, and general blinde opinion of people without ground in the Scriptures?

Twelfthly, Some will yet object and say, If we may not conclude Murthers and trials of Witches from B••ggs and privie Marks, and sinking, and swimming in the water, because we have no warrant or mention of such trials in the Scriptures, then by the same consequence we may not try a Murtherer by any trial but such as is mentioned in the Scriptures; but this is taken for gran∣ted, that if a murthered man bleedeth new and fresh, when the Mur∣therer is near the dead Carcase, it discovereth the Murtherer, and many Murtherers have been discovered by Gods providence in that manner, and have confessed the Murther, and yet there is no war∣rant for this trial of a Murtherer in Scripture.

To this subtile Argument I answer, That a Judge may be too presumptuous in condemning a man upon any such evidence as that is; for a dead body will for the most part bleed fresh and new, if it lyeth two or three days unbu∣ried; as it is often seen in those that dye a natural death upon their Bed, and not Murthered, the bloud doth many times issue out of their mouthes in great abundance, at such times as the Humours of the body begin to putrifie; and by the same reason a murthered Body will, when it hath lain two or three days, issue forth bloud, both at the mouth, and at the wound, whether the Murtherer be present or not. And what if God by his providence hath so brought it to pass some∣times, that the murthered body hath bled when the Murthe∣rer hath been present, and so at the sight of the bloud the Murtherers Conscience hath so accused him that he hath been driven to confess the Murther? we may not thence conclude, or argue, that this is a certain trial of a Murtherer, without his own Confession, or other manifest proofs, for by that

means we may sometimes condemn a guiltless man that standeth by ••t the same time of issuing forth bloud from the dead body, which is a common and a natural thing.

Secon••ly, I answer this subtile Objection thus, Murther by the hand is a certain thing, we know it by experience, and also the Scripture speaketh of it, and for the trial and find∣ing out of Murther, when we finde a man murthered, wee have an ordinance in the Scriptures, Deut. 21. the seven first verses, They were to make diligent inquisition according to the Law of Moses, and in the seventh verse every man ought to clear himself that his hand hath not shed the bloud of him that was slain; and if God blesseth his own ordinance of making such strict search and inquiry, by this wonderful and miraculous kinde of bleeding (as you suppose it to be) yet there is the ground of it, it is his own ordinance, and therefore God blesseth it, and discovereth the Murther; But now to apply this to a Witch, there is no consequence at all, for when we finde a man dead, or when any party is disea∣sed, we have not any ordinance in the Scripture to make search who hath bewitched such a man, or killed such a man by Witchcraft, but whose hand hath slain him. As also in Numb. 35.16. who hath smitten him with an instrument of Iron, or any material instrument, or hand-weapon; wee may not then expect that God should answer mens fancies, and vain imaginations of Murthering by Witchcraft, that have no ordinance in Scripture, as he doth his own Ordi∣nances; and for sinking, and swimming, Biggs and privie Marks, that may as well happen to one man as to another, to make them signs and trials of Witches, or Murtherers, is a groundless thing, and indeed at first invented by the Popes Inquisitors, who rather than they would not insnare whom they aimed at to put them to death, they would make any thing a sign or token of a Witch; and if all these signs that these Popish tyrants have affirmed to be signs, were as they say, true signs of Witches, then all people under the Heavens might be by one sign or other proved to be Witches; these signs may as well signifie a Thief, or a Cut-purse, as a Witch, being indeed no signs at all.

Thirteenthly, Some will object and say, If we may not sup∣pose that Witches can kill, or afflict people by Witchcraft, except we have ground and warrant for it in the Scriptures, then by the same reason we may not hang a Thief for Felony, for by the Scrip∣tures he ought to have restored four-fold, and we finde no war∣rant in Scripture to put him to death?

To this it is answered, to put a Thief to death for Theft, is either lawful, or unlawful; if it be not lawful by the Scrip∣tures, though a thing commonly done, then we may not prove any thing lawful by instancing in a thing unlawful.

Secondly, If it be lawful to put a Thief to death without warrant from the Scripture, as yee suppose it to be, yet there∣in we go beyond our warrant, only in the matter of punish∣ment, which punishment yet falleth upon the guilty Thief, who is certainly convicted by infallible testimony, according to Gods ordinance; but whosoever putteth man or woman to death for bewitching people to death, or for afflicting man or beast with diseases by Witchcraft, goeth beyond his warrant in matter of guilt, for the Scripture no where saith that a Witch was, or can be guilty of any such thing as kil∣ling by Witchcraft, or afflicting by Diseases, or any cross or adversity by Witchcraft upon men or cattel, and so in this we sin not, in inflicting greater punishment upon a Witch then is due by the Law of God (for by Law we ought not to suffer a Witch to live) but the sin is, in inflicting punishment upon the innocent, in Condemning them for Witches which are not Witches, for a Witch in the Scriptures is only a seducer of the people to Idolatry, and for killing without a stroak of the hand, or some material instrument, God claimeth it as his own Prerogative proper to himself only, Deut. 32.39. 1 Sam. 2.6 so that imputing it to any other, is against the Scriptures.

Fourteenthly, Some will object and say, Although there were no Murthe••ing Witches spoken of in the Scriptures, or any such d••scription of a Witch, as one that maketh a League with the Devil, or that lyeth with Incubus, or Succubus, or that hath Imps, or Biggs, or privie Marks by which they are known, yet such may be sprung up since the Scriptures were written, as new sins increase daily.

To this I answer, If there be new sins it must be in refe∣rence to the Law, for that maketh sin to be sin, because it is a breach of the Law; now, No man may adde any thing to the Law of God, Deut. 12.32. and therefore we may not suppose that there be any sins that are not mentioned in the Law; also such sins are not mentioned in the Gospel; and Saint Paul saith, Whosoever preacheth any other Gospel than that we have received, let him be accursed, Gal. 1.9.

Fifteenthly, it hath been objected by some, That a Iudge, or a Iury-man, is not to question any truth of opinion concerning the power of Witches, or what Witches are, but to be guided by the Law of the Nation, and to go according to the evidence of Witnesses, and if any one will come and witness upon Oath against any men or woman, that he or she is a Witch, the Iury ought to cast her, and the Iudge ought to condemn her.

To this Objection I answer, Deut. 17.6. At the mouth of two or three witnesses shall he that is worthy of death be put to death, but at the mouth of one witness he shall not be put to death. It is taken for granted, that a man or woman is sometimes given over to bear false witness, therefore God hath made it one of his Commandements, Thou shalt not bear false witness; and here in Deut. 17.6. God hath given us this rule to avoyd false witness, That one Witness shall not pass as a sufficient evidence upon Life and Death, and yet many have wrongfully suffered death at the mouth of one Witness, contrary to this Law, without examination of the condition of the Witness, whether Mad, or foolishly presumptuous, or malicious.

Secondly I answer, Where two or three Witnesses are to pass for true evidence against any Person, it is to be under∣stood only in matters prescribed by the Word of God, as Murther by an instrument smitten, or cast at a person, or by the hand, or by some apparent infallible way, Numb. 35. 16, &c. but not in matters that are no way grounded upon the Word, but are flat contrary to the Word of God, and are only mens imaginations, for we have no warrant to put any person to death upon any imaginary offence (if it were likely that two or three should agree together in such a testi∣mony) neither ought a Judge, or any Magistrate to ad∣minister

an Oath, or take, or hear an Oath in any thing Moral that is not prescribed in Gods Word, but only ima∣ginary; and if two or three would swear point blank a∣gainst any person to be a Witch, they ought not to be suffe∣red to swear against any in that manner, except it be to swear against such Witches as the Scripture speaketh of, ac∣cording the whole discourse of this Book, and therein also they ought to give a reason of their Oath, and the Judge and Jury to consider it.

Thirdly I answer, That Oathes that have been usually taken against many persons in that kinde, are not to be regar∣ded, though true; as that such a one hath been seen to have a Rat or Mouse creep upon her, or under her Coats, or was heard talking to her Imps, these are not material testimo∣nies, but are foolish and sensless arguments, not grounded in the Word of God. Further, if the Witnesses can swear that any person keepeth and feedeth Imps, it is not a material Oath, for it is as lawful to keep a Rat, or Mouse, or Dor∣mouse, or any Creature tame, as to keep a tame Rab∣bit, or Bird; and one may be an Imp as well as another, and so may a Flea or Louse bythe same reason; and so the De∣vil need not go far for a bodily shape to appear in, or to suck mens or womens flesh in; and if these were material Oathes, who then may not be proved a Witch? and yet there was an honest woman (so always formerly reputed) executed at Cambridge in the year 1645. for keeping a tame Frogge in a Box for sport and Phantasie, which Phantasie of keeping things tame of several species is both lawful and common a∣mong very innocent harmless people, as Mice, Dormice, Grashoppers, Caterpillers, Snakes; yea a Gentleman, to please his Phantasie in trying conclusions, did once keep in a Box a Maggot that came out of a Nut, till it grew to an in∣credible bigness; all these are Arguments of no force; yea I further say, if two or three would swear that they saw such a Creature suck any persons fl••sh, it doth not prove it to be a Devil, or that the Devil is in it, or therefore the Person a Witch.

Lastly I answer, If a Judge, or a Jury be bound by the

Law of the Nation to proceed according to that Law, yet they are bound more by the Law of God to proceed according to his Law, and if there be any Law of any Nation made to put to death people for any supposed imaginary Witchcraft, not spoken of in Gods Word, that Law ought to be abroga∣ted, for we may not adde to Gods Law, Deut. 12.32. and in the mean time, that Nation that maintaineth such a Law, that Judge, that Jury which prosecuteth such a Law (being not grounded in, but contrary to the Law of God) they all hazard themselves under the Curse of Gods Law, Exod. 22.23, 24.

Sixteenthly, The last and wisest Objection is this, It is ma∣niest in the Scriptures that a Witch may kill by Witchcraft, for it appeareth Numb. 25.9. that after Balaam had tried all ways to Curse the people, there dyed of the people twenty four thousand, and although he could not hurt them by Inchantment (as he affirmeth chap. 23.23. There is no Inchantment against Israel) yet it ap∣peareth, Revel. 23.14. that he taught Balac to lay a stumbling∣block before the people, in int••cing them to commit Idolatry, which brought down the anger of God upon them that they dyed, Numb. 25.9.

To this I answer, This indeed is the only Witchcraft that can kill or hurt any man (according to the whole Discourse of the First Book, of this Treatise) seducing the people to I∣dolatry, whereby they do cause them to provoke God to anger, and to strike them in his displeasure; and this is the Doctrin we ought to learn by the History of Balaam, yea this is the only Witchcraft that is summarily included in all the Nine tearms of Description, Deut. 18.10, 11. (being the discourse of my first Book) and to shew any proof of any sort of Witches in the Scriptures, I challengeall Witchmon∣gers, yet some will forsake the Scriptures, and confute me strongly, with a repetition of some of Bodins lyes, or the like Stories, telling them for truth.

But for all such as do still labour, by Objections, Cavils, In∣ventions, and Imaginations, to uphold the old Traditions and Errours of that grand Witch the Pope, and his Train, concerning Witches, and their Power, and not rather to

cleanse the world from these Doctrins of Devils; let them take heed that the saying belongeth not to them, that Stephen spake to the Jews, Acts 7.51. Yee stif-necked and uncircum∣cised in heart and ears, yee do always resist the Holy Ghost, as your fathers did, so do yee; As it is written, 2 Thes. 2.10, 11, 12. because yee received not the love of the truth, that yee might be saved; for this cause God hath sent you strong delusi••ns, that you should beleeve a lye, that they all might be damned who beleeved not the truth, but had pleasure in unrighteousness.

A Conclusion.

HE that groundeth his Opinion upon Phansie and Hu∣man traditions, and reports, without light, and rule of the Scriptures, is like a man groping in the dark, who for want of light rusheth his face against the door. But if any man will forsake blinde imaginations, and be guided by the light and rule of the Scriptures, he shall finde by them, that Witches are only false Prophets, who used several deluding impostures to deceive the people (according to the whole Discourse of the first Book of this Treatise, and these were not poor men and women, such as are commonly executed for that falsly-imputed Crime of Witchcraft) but were open practicers of their several Witchcrafts, to delude and seduce, and those had not their Craft from a Familiar, or by making a League with the Devil, as hath been commonly imagined, but were in a manner learned, and used Books written for that purpose, to teach them their manifold impostures, where∣by to gain a maintenance among the people, by making them beleeve they were Prophets; as wee may read, Acts 19.19. many of them being converted by the powerfull preaching of the Gospel, brought their Books, and burnt them before the people▪ these Books containing such subtile devices as were practised then by the false Prophets, or Witches of the time, to deceive the people, and now adays by the Po∣pish Rout, and by our common Wizzards. But now for the thousands of people that have been executed for Witches in several parts of the World, by the common manner of fond,

false accusations, at whose hands will God require their bloud, but at the hands of the Whore of Rome, and of those that have joyned with her in her abominations? Revel. 18.24. In her was found the bloud (not only of Saints) but of all that were slain upon the earth. This doubtless must be un∣derstood of those that are unjustly slain, and who are they, but such as are slain by wrongful accusations? which wrongful accusations are occasioned by the devillish Doctrins where∣with she hath defiled the Nations.

Further I say, That this Doctrin of Witches power is the main strength of Antichristian policy; for whereas that Ro∣mish Whore knoweth, that in all Nations the Civil Magi∣strate will hold his power, and not resign it to her, to have ab∣solute power to kill for Religion, she maintaineth this dam∣nable Doctrin to this end, that under the name of Witches she may melt away all whom she feareth, or suspecteth will be opposers of her Antichristian pride, and herein she inga∣geth the Civil Magistrate, by her subtill Doctrin, to cut off whom she pleaseth: and how can that be said to be a Go∣vernment for the defence of peoples Lives and Estates? where contrary to all Law these Villains can steal away both life and estate from whom they please (except from such as are in places of Dignity, or so well esteemed in Common-wealths, or have such friendship among the potent of the Land, that thereby they are able to withstand their Adversaries) and these poor accused people have no redress, or help at the hands of the Magistrate; but he who ought to be their De∣fender is bewitched, and ingaged against them; he is taught indeed not to suffer a Witch to live, but never truly taught who, and what are Witches; and that many times they that ingage him by their lying Doctrin, are the very Witches themselves, aimed at in the Scriptures, that ought not to be suffered to live.