A perfect discovery of witches shewing the divine cause of the distractions of this kingdome, and also of the Christian world : very profitable to bee read by all sorts of people, especially judges of assizes, sheriffes, justices of the peace, and grand-jury-men, before they passe sentence on those that are condemned for witch-craft / by Thomas Ady.

THE THIRD BOOK. SHEWING The vanity of some English VVriters concerning VVitches. (Book 3)

BOdinus, Hyperius, Hemingius, and other Popish Bloud-suckers, mentioned before in the Se∣cond Book of this little Treatise, having defi∣led the World with their abominable inventi∣ons, contrary to the sense and truth of Gods Word, their devillish Doctrins being already declared suf∣ficiently to be wholly dissonant to the Word of God; yet some of our English Writers (who otherwise might seem to have been wise and learned men) have defiled their Pens with these groundless Phantastical Doctrins, which VVri∣ters are briefly these.

The first is James Bishop of Winton, setting forth three Books, called Daemonology, in the name and title of the Works of King James (and whether the Bishop or the King were the Composer of that Work, I stand not to argue) which VVorks are collected out of these Popish Writers be∣fore mentioned, which the Author acknowledgeth in the Preface to his Book, where he alledgeth Bodinus, Hyperius, and Hemingius for confirmation of the truth of the matter contained in his VVorks, but not a jot of Scripture is pro∣duced in all the VVork, if rightly interpreted, to prove it to be truth and yet the Author himself confesseth of Bodinus, that his Book of Daemonomanie is collected with greater dili∣gence,

than composed with judgement; and truly I wish every wise man (that desireth to be resolved in his judge∣ment concerning these Opinions) to observe that passage; or if he be such a one as can read, and search the severall Writers of this subject of Witchcraft, let him observe the variety of their Opinions, how few of them do agree in one tenent, or in their manner of writing, by which it is easily concluded, that all their traditions are but Phantsies, contrary to the sound of Gods Word; even as a wise Judge, exami∣ning several Witnesses of one thing, if he findeth not their testimony to agree, he concludeth, that they compacted to∣gether to witness a thing false; and truly, although wise and learned men have been deluded by these lying inventions, yet compare but their Opinions one with another, and also with Holy Writ, and you shall finde, that all their Opinions are but one monstrous Devil, striving to get the mastery of the Spirit of truth; and whether this Work was either compo∣sed by King James, or by the Bishop, may be very well sus∣pected, or rather by some Scotish man, blinded by some Scotish Mist, who desired to set forth his own Tenents for the upholding of Popish errours, and Popish Writers, suf∣ficiently confuted before by Scot, in his Discovery of Witch∣craft, he not being able any whit to answer Scot in his Dis∣course, laboureth to uphold false Tenents and Doctrins, by the authority of a King, because he could not finde any thing in the Scriptures to uphold them, or to answer Scot, as wee may read in the Preface, that his whole aime is at Scot, whom he falsly chargeth with the Tenent, and Affirmation, That there is no such thing as Witchcraft; whereas Scot in all his whole Book saith no such thing, but only that Witch∣craft is a craft of deceiving, and seducing the people, and not of killing and making barren, and raising Winds, and such like Inventions; he that readeth that Preface, and seeth how Scot is first and chiefly aimed at in the whole Work, might presently expect that in the Work he should finde Scot notably confuted, or at the least in some way answered, but reading over the VVork, he shall finde not one thing or other answered at all, but only a bare af∣firmation

of such Tenents, without any ground, or warrant of the Scripture, which Tenents were confuted by Scot, by the Scriptures; so that for any man to answer that Work of the Author at large, were only to do that which Scot hath already done, in confuting Bodinus and others; and whereas this Author pretendeth a refutation of Scot, he hath done nothing else but written again the same Tenents that Bodinus and others had before written, and were by Scot confuted; like an obstinate Disputant, that rather than he will not hold his Argument, though never so foolish, he will deny the Conclusion. One Disputant wisely and plainly proveth that a thing is, and the other foolishly saith still it is not; or one proveth that a thing is not, and the other foolishly still saith it is; by which way of arguing a childe may hold an Argu∣ment against a learned Doctor, though never so false.

Yet for the answering of the Tenents of this Author in that Work, First, he saith in his first Book, as also in the Preface, That Witches can by the help of the Devil cause to be brought unto them all kindes of dainty Dishes for their delicious maintenance; (and yet say I, how many poor lean starved people have been executed in several places for Witches) and for the truth of this Doctrin, he bringeth no place of Scripture to prove it, but only affirmeth it to bee true, for these reasons;

First, The Devil is a Thief, and delighteth to steal.

Secondly, He is a Spirit, and therefore can subtilly, and suddenly transport the same from whence and whither hee will; by which way of argument, rejecting the Scriptures, a man may affirm for truth any vain imagination, be it as ab∣surd as this former; as, that the Devil is a Thief, and there∣fore hath a Mountain of Gold, which he hath taken out of every mans Purse, and heaped up in Hell, which he being a Spirit, hath easily transported from the earth, and therefore are so many men hastening to Hell, because there is abun∣dance of Gold; But if such foolish Arguments as these were of any force, what need then any Scripture to teach us the truth? But if we examine the truth of this Doctrin by the Scriptures, it will prove for want of ground in Scripture very

phantastical, and in opposition to the truth of the Scriptures very blasphemous; for hereby we should yeeld still that what was done by the Angel of God in miraculous manner, bring∣ing food to Elijah, 1 King. 19.6. may be done by the Devil, bringing variety of food to them that serve him; and where∣as God by a Miraculous hand brought his people through a barren Wilderness, and fed them in that Wilderness; the same thing might as well have been done by the Devil, who (saith he) can bring his servants all manner of dainty dishes.

This that is already written were enough to disable and make voyd all the three Books of Daemonologie written by this Author but yet for the satisfaction of such as will expect a Methodical answer, I will begin with his Works in order as they stand, and in brief shew the vanity of them; as for ex∣ample, he saith in his Epistle to the Reader, Sorcery and VVitchcraft are different from Magick, and Necromancy, and yet in the first Chapter of the Second Book, he saith, the Maid spoken of in the sixteenth of the Acts was a VVitch, be∣cause she had the spirit of Python, and yet we finde in the Scripture, that they that had the spirit of Python were also Necromancers; how then can this distinction hold, that VVitchcraft differeth from Necromancy? for by that distin∣ction a Pythonist were a VVitch, and a Necromancer not a VVitch; yet what was the Pythonist of Endor but a Necro∣mancer, pretending to consult with the dead? and Necro∣mancy was the pretence of all that were said to have the spirit of Python; that was, that they consulted with the Souls of the dead, as in Plutarch, and also in holy VVrit, as in Isa. 8.19. (it is manifest in any Tongue but our English) which in Tremellius translation is to this sense; for when they shall say unto you, Ask counsel of those that have the spirit of Python (or the imposture of Oracling) and of South-sayers, should not a people ask counsel of their God? Shall they ask counsel of the dead for them that are living? so then it is plain, this distinction is wholly dissonant from Scripture, and that this Author wrote not according to Scripture, but by phantasy and imagination.

And now for his First Book, and the whole discourse of it he layeth this foundation) he produceth these places of Scrip∣ture to prove that there is such a thing as Witchcraft and Witches, Exod. 22.18. 1 Sam. 15.23. Acts 8. Acts 16. and here he never searcheth the sense and meaning of these Scriptures, but proveth that Witches are, which thing no man denyeth; and yet mark but his proofs, Exod. 22.18. which is taken for a Jugler, or one that worketh false Mira∣cles to deceive and seduce, in the same sense is to be under∣stood, Acts 8.9, 10. concerning Simon Magus who was a Jugler and Magician (Jugling being one main part of Ma∣gick in the Scripture discourse) such were Pharaohs Magici∣ans, which Magicians this Author distinguisheth from Witches, and yet would prove by these places that there is such a thing as Witchcraft and Witches; so likewise 1 Sam. 15.23. Rebellion is as the sin of Divination, from hence hee would prove Witchcraft also, and yet his distinction deni∣eth that Necromancers (whose main drift was to give Divi∣nations, by consulting with the dead) are Witches; and this is the sum of his first Chapter, where any wise man may see how he hath lost himself in proving, and not able to prove that which is easily proved, and that which no man denieth, That there is such a thing as Witches and Witchcraft; for all the rest of his Discourse in his first Book, it is to prove that there are Magicians and Necromancers, which thing no man de∣nieth according to the Scriptures; but though this be a true Conclusion, yet it ariseth not from his proofs before men∣tioned, according to his own distinctions, for he produceth those proofs only to prove that there are Witches, which yet he distinguisheth from Magicians and Necromancers; how vainly then doth he raise from these proofs a discourse of Magicians and Necromancers? And further, in all this Dis∣course, he writing only according to his own imaginations, without grounds in the Scriptures, or in Arts, and Sciences, he runneth into gross absurdities, as in the third Chapter, that Judicial Astrologie is attained by Circles and Conjura∣tions, raising of Spirits to resolve their doubts, which shew∣eth how little reading he had in that Science; and in the

fourth Chapter he bringeth in healing by Charms, and Stones, and Herbs, as if by his method they were a part of Astrologie, and not only in that hath he shewed his weak∣ness, but in reckoning Stones and Herbs among Magick Charms. In the Fifth Chapter he saith, Magicians conjure the Devil in a Circle, and if they miss the least circumstance, the Devil breaketh into the Circle, and carrieth quite away Body and Soul; and yet saith, a little before, in the same Chapter, that the Devil having prescribed that form of do∣ing, that he may seem to be commanded thereby, will not pass the bounds of those injunctions (Circles). In the sixth Chapter he talketh, That they make a League with the De∣vil written with their bloud, and so learn of him to play Jugling Tricks, and Tricks upon the Cards and Dice (in which also he sheweth himself but a silly Gamester, in think∣ing such Tricks cannot be played without a League with the Devil) and yet by his distinctions, and by his whole Dis∣course, he saith, these Magicians (though in league with the Devil) are no Witches, which is contrary to the general Tenent that ever was of his own Sect (that is where such a League was made, it made a Witch) but to speak the truth, the ill coherence of the Writings of his, and all other Wri∣ters of that sort, sheweth, that they have no ground but Phantsy, and Fiction, for any league or transaction with the Devil, either by Magician or Witch (to use his own di∣stinction (though senceless) either in Scripture, or Human reason guided by the Scripture, and this is the whole scope of his first Book.

In the First Chapter of his Second Book he refuteth him∣self, and plainly confesseth (though dully) that all his former proofs of Scripture concerning Witches were to bee understood only of Magicians, and not of Witches; but saith he, Though that be true, yet the Law of God speaketh of Magicians, Inchanters, Diviners, Sorcerers, and Witches, and whatsoever of that kinde that consult with the Devil, but doth not say where the Law speaketh so, nor where such are said to consult with the Devil, but letteth it pass for granted which yet I will grant; thus farre the Law of God speaketh

of Magicians, Inchanters, Diviners, and Sorcerers, but not of Witches distinct from these, for these were Witches in all the Scripture-sence, and Diviners were Magicians, and Ma∣gicians were Sorcerers, and Inchanters were Witches, and so were all the rest; but still mark how he laboureth to pro∣duce some proofs beyond all this, whereby he would make a Witch somewhat (he cannot tell what) distinct from Magi∣cians, Diviners, Inchanters, and Necromancers; for saith he, the Maid that followed Paul crying, Acts 16. was a Witch, whose spirit of Divination was put to silence, saith he, and she was a Witch, because she did not raise the Devil, but hee spake by her tongue publickly, and privately, and that by her consent, and this is his ultimate proof of a Witch; which I grant; she was a Witch, but why distinct from the rest? what was she more than a Diviner? and the Scripture saith she had the spirit of Python, which was a spirit of lying Pro∣phecie or Divination; and saith he, she was a Witch, be∣cause the Devil spake by her tongue, and that by her con∣sent, as if he spake not by the tongue of all Diviners, Inchan∣ters, Pythonists, South-sayers, Necromancers, and all false Prophets, and that by their consent; she was a Witch saith he, because she raised not the Devil, but yet say other Writers of his Sect, they are Witches that raise the Devil, and she had been a Witch if she had raised the Devil; and he himself in his seventh Chapter saith, Devils are made commonly to appear by Witchcraft; from these grounds in Scripture, (which are all spoken of Deceivers, and false Prophets, ac∣cording to the whole discourse of my first Book, which in∣deed were Witches in the Scripture-sense, though weakly discovered by this Author) he goeth on presumptuously in the second and third Chapters, to say that Witches are such as do compact with the Devil, and in great number meet in Houses, and Churches, and adore the Devil in Pulpits, and learn of him to do mischief, and do render account at their several meetings, what mischief they have done for his ser∣vice, and to kisse his hinder parts for adoration, and this is all the scope of his second and third Chapters, without any tittle of proof from Scripture, but only confession of Con∣demned

people (which is no proof) being contrary to Scrip∣ture and reason, and (all Circumstances considered) is no Confession; for as he dully argueth in his first Chapter, that because they are loath to confess without Torture, therefore they are guilty; we may argue the contrary, they therefore are not guilty, their Confession being extorted, which Con∣fession yet he would argue to be true, because saith he, the Devil was worshipped among the Heathen, and gave Ora∣cles, and Responses, and was honoured with bloudy Sacri∣fice, and gave Divinations by the intrals of Beasts; But al∣though these things were done by Heathen people that wor∣shipped Idols, and had Oracles, and Responses from their Idol Priests (which were the Witches, and false Prophets of the times) and in that sence might be said to worship the Devil, as in 1 Cor. 10.19, 20. (because the Devil was in the Idols, or rather in their Priests, and so by them wrought delusions under the mask of Idols) yet what consequence is here, that because the Devil was in this sence worshipped publickly by Idolaters, that therefore he is now privately worshipped by the great Conventions and Assemblies of Witches? or where do we read in Scripture, that Witches were such as did meet to worship the Devil? they were in∣deed such as seduced people to worshipping of Idols, by the delusions of the Devil ruling in their hearts. And in the fourth Chapter be saith, that VVitches can be transported in the Air, by the Devils help, because Habbakkuk was trans∣ported by the Angel, in the History of Daniel Apocrypha, which if this were a true story Canomical, yet what absurdity is this, to equalize the Devils power with the power of God by his Angel? And what consequence is here? If the Angel did so transport, therefore the Devil doth transport; and yet this is the whole scope of his fourth Chapter. In the fifth Chapter his whole scope is, That VVitches can make pictures of VVax, or Clay, and rost them, and so consume the party whom they intend, and can receive from the Devil stones and powders, and by them cast on can Cure diseases; that they can raise Storms and Tempests, and do many strange things, and that no man is sure to escape their

VVitchcraft, which as I have shewed in my second Book, are not only inventions and fictions of Antichrist, without ground in Scripture, but flat against Scripture, and the faith of Christians to beleeve.

And whereas he saith further, The Devil can send VVitches to poyson people, I answer, so he may teach any man else that will undertake it; for that is not any whit more essen∣tial to a VVitch than to any other murthering-minded man or woman, no more than stabbing with a Knife or Dagger, The scope of the sixth Chapter is, That the Devil appears to VVitches, and teacheth them to do mischief, but yet they have not power to hurt a Magistrate; but sure if VVitch∣craft consisted any whit in the Art of poysoning, why then is the Magistrate free? for certainly many Magistrates yea Judges, and Kings themselves, have been poysoned; hath a VVitch then less faculty in poysoning Magistrates then o∣ther men have had? why then is their Craft counted so dangerous? The scope of his seventh and last Chapter is, that Spirits did more commonly appear in time of Popery than now, and the reason thereof he giveth before he pro∣veth it to be true; that is, that the Gospel hath dispelled those Spirits that were wont to appear. This reason hath a smooth pretence if it were given of a true thing, but the thing which he argueth upon is not true, for there were no more Spirits seen in time of Popery than now (and that is just none at all) but there were more lyes reported by papists, and in time of Popish ignorance, than now, and the Gospel indeed hath dis∣pelled those Popish Errours which were wont to deceive the people more than now; and who so denyeth that Spirits ap∣pear, he saith they are Sadduces, whereas yet there was ne∣ver any such dispute among Sadduces, whether Spirits did ap∣pear visible or not; neither were the Pharisees that opposed the Sadduces so silly as to affirm any such thing; but if any such thing were, as visible apparition of Spirits, doubtless at had been no Controversie, for the Sadduces might have seen them as well as the Pharisoes; this is the scope of his First and Second Book. And here I am compelled to go back a∣gain to the third Chapter of the First Book, to answer one of

his Tenents, which I think very material to be answered out of order, because if I had taken it in order it would have spoyled my method in answering so curtly as I have done, (his writing being somewhat immethodical.)

Look in his first Book, the third Chapter, and see how he by the bare signification of a word, laboureth to ground an absurdity, saying, Necromancy is one that Prophesieth by the dead, and that is, saith he, one that consulteth with the De∣vil, assuming the body of the dead party; but as I have said, what Logician doth not know that it is not a legal manner of arguing, but most absurd to draw a Conclusion from the bare signification of words, or from what words may signi∣fie? but he that argueth truly, must argue as the words are taken, and not as they may signifie, and also search the Ori∣ginal sence of the Hebrew, and yet for the word it self it hath not the least signification of the Devil, or that the Devil can assume a dead Body, or the least signification of Prophecy∣ing by the Devil, but only by the dead, according to the vain Tenent of the Heathen, that the Souls of the dead (by rea∣son of their perfect estate after this life) could inspire men living upon the earth, with knowledge of things to come, in which pretence these Witches called Necromancers used Di∣vinations, or lying Prophecies, as manifestly appeareth in Plutarch, de. defect. Orac. and by Scripture, as I have shew∣ed more fully in the Ninth description in my first Book; and as for that Tenent, that the Devil can assume and raise a dead Body, it is most absurd and blasphemous, for it was by the divine miraculous power of Christ upon the Cross, that the bodies of the dead were raised for a time, and ap∣peared unto many, Matth. 27.52, 53. from whence the Centuirion acknowledged Christ to be the Son of God, know∣ing, that such things could not be done but by the mighty Pow∣er of God; yet if this absurdity were true, That the Devil could assume the bodies of the dead, it makes nothing to prove their common main Tenent, that Witches are such people as can kill by Witchcraft, for a Necromancer is only one that taketh in hand to Prophesie by the dead, or to give divina∣tions, and not one that killeth, or witcheth people to death;

neither doth it agree with this Authors distinctions to hold any such Tenent, that a Necromancer is one that consulteth with the Devil assuming a dead body, for he saith in his Sixth Chapter of his Second Book, and also in the third Chapter of the Third Book, that the Devil appeareth to Witches, and they consult with him, having assumed a dead body; why then doth he in his former distinctions make a difference betwixt a Necromancer and a Witch?

And now to proceed to the Third Book, as followeth, He laboureth to prove in his Third Book, That the Devil can appear bodily, and doth commonly haunt Houses and Fields in shape of men departed this life, and sometimes as Fairies, sometime in manner of Browning (as he calleth it) that is it that by our old Wives Fables is called Robin Good-fellow) and that these are true, and not false Fables, and for that in his first Chapter he allegeth, Isa. 13.21. where it is said, That Zim and Ohim shall dwell in their houses, and Jim shall cry in their Palaces, which saith he, are in the Hebrew the pro∣per names of Devils; but how erroneous this exposition is, let them that can read the Hebrew text see, and for them that cannot read the Hebrew text, let them read the Latine trans∣lation of Junius and Tremellius, which is thus; Et recuba∣bunt ferae illic, & implebunt domos eorum noxia animalia; ha∣bitabunt{que} illic ululae, & scopes saltabunt illic, clamitabit{que} ter∣rificum animal in viduatis palatiis ipsius, & serpens in templis voluptariis: That is, Wilde Beasts shall lodge there, and hurtful Beasts shall fill their Houses, and Owls shall dwell there, and Night-birds shall hop there, and a Dragon shall cry in their desolate Palaces, and the Serpent in their pleasant Temples; (Tremellius in his Marginal Notes saith, Terrifi∣cum animal, id est draco) Those were all only such Creatures as do commonly inhabit desolate places; The Prophet speaking in the former verse of desolation that should come upon the Land; and indeed the Devil hath least to do in de∣solate places, and is most busied where people are most; but had Zim and Iim been the proper names of Devils, it had not made any thing to the purpose, to prove that the Devil walketh up and down in corporal appearance, for it is said,

Revel. 2.13. that the Devil dwelt at Pergamus, and yet it is not meant that he was there seen at all to appear in any shape, but was there in the hearts and works of wicked men; but such is the manner of all that are tainted with Popish Te∣nents, that they would have people conceive of the Devil, that he is some ugly terrible Creature to look upon, some black man with a pair of Horns on his head, and a Cloven Foot, and a long Tayl, or some monstrous Beast that inhabiteth in Woods, and walketh about in the night to scare people, and this doctrin is maintained by Popish Writers, least people should discern that the Devil is in all their Popish Doctrins and actions, and in the hearts of all Popish seducers, and de∣ceivers of the world.

Further, in this his Third Book he talketh of Incubus, and Succubus, as if it were an undoubted truth that the Devil lyeth commonly with Witches of both Sexes, having copu∣lation with them, but for this he hath not the least Scrip∣ture, nor the least seeming Argument, but only constrained, extorted, belyed, nullified Confession of poor condemned people, which is the only Argument for all the devillish Tenents of all Writers of this sort, and yet they begin with Scripture, saying, Thou shalt not suffer a Witch to live; and upon this they raise a long discourse, contrary to all Scripture, and truth, and possibility, all which they will father upon the Scriptures, and yet when they are pinched by dispute to prove their Tenents by Scripture, they fly off to confession; this confession I say is in all the discourse of this Author his only Argument (which is no Argument) and yet he preten∣deth his discourse to be grounded on the Scriptures, and in that pretence in his last Chapter he concludeth his whole discourse with the Law of God, saying, Therefore these people ought to be put to death according to the Law of God, whereas yet in all his discourse he could not produce the least jot or tittle of the Law against any such kinde of supposed Witches as he talketh of, nor the least colour of argument to prove his supposals, in all the Law, or all the Scriptures, without misconstruing the Law of God, and the Scriptures. So much for this Author.

Cooper answered.

THe second English Writer upon this subject is one Tho∣mas Cooper a Minister, who himself being infected with the common Popish tenent, sent forth by Pope Innocent the Eighth, and Pope Julius the Second, and affirmed by Bo∣dinus, and other bloudy Inquisitors mentioned in my Second Book, that Witches are Murtherers, and such as can raise Winds, and do things impossible, by the help of the Devil; This Cooper, instead of being himself a Minister to instruct, and teach the people in Gods Truth, grounded in Scriptures, he became a bloudy Inquisitor to finde out Witches, that is a bloudy Persecutor of the poor, and an accuser of them to be Witches, who by his blinde zeal in this kinde did cause ma∣ny to be executed for Witches, as he confesseth in his first Book, the first Chapter, and sixteenth Page, and after this he reading Mr. Scots Discovery of Witchcraft, which he was no way able to confute by Scripture, nor to answer him tru∣ly, hee being galled in his Conscience, and netled in his minde concerning his reputation in the World (which he feared he should loose if his wickedness should be convicted and laid open) instead of humbling his Soul before God, and begging pardon for his sin; he wrot a Book in defence of his errours, called the mystey of Witchcraft, wherein he hath (as others have done) pretended to confute Scot, and to that end hath writ down many Popish inventions, adding there∣unto many of his own foolish imaginations, without one jot of Scripture to prove or ground any of his Tenents, and af∣ter long discourse of meer lyes and imaginations, in a pre∣tence of holy Zeal, yet quite contrary to Gods truth (yea I may say, imaginations resisting Gods holy Spirit of Truth) hath thought it a sufficient confutation of Scot, to fetch him o∣ver with an use of reproof, as appeareth in his first Book, the eighteenth page, just as if a man should preach contrary to the Scriptures that Idols are gods, and labour to prove it by experience (as this Cooper laboureth to prove his Tenents concerning Witches) or to prove it by the example of such

as have been slain, because they would not fall down before an Idol, and worship it (as this Cooper laboureth to prove his errours concerning Witches from the example of many that have been executed for Witches) and then should fetch them over with an use of reproof, that say Idols are no gods; and after this groundless use of reproof, this Cooper goeth on still in a frivolous discourse, without any Scripture to prove his Doctrin, and at last laboureth to shew that Juglers are Witches, which no man yet did ever deny (if they were such as wrought false Miracles to seduce the people, as Jannes and Jambres, and Simon Magus, and Elimas the Sorcerer) but he laboureth to prove that common Juglers are Witches, that do work their Tricks of Activity, saith he, by a Fami∣liar, which yet (saith he) are no real Miracles, but they hurt the Eye, and thicken the Air, saith he, whereby they make things seem to be really done that are not done; which thing for a Jugler to do, that is, to hurt the eye, and touch it not, and to thicken the Air were a Miracle it self; but to clear these vain Fancies, who knoweth not that Juglers do play their Tricks only by the slight of hand, called Cleanly Con∣veyance, or Legerdemain? and what common Jugler that hath gone about to Fairs, or Markets, to shew his Tricks of Activity to get Mony, will not in private for a shilling shew any Trick that he hath acted openly, and shew how it is done to the satisfaction of any man that desireth it, and that with∣out a Familiar, or the least appearance of any such vain Phantsy as fools imagine; But yet if I should take it for gran∣ted, that these common Juglers are Witches, and do work their Feats by a Familiar Devil, as he affirmeth, yet what doth that make towards the proving of these poor, and aged, and lame people to be Witches, that have so commonly been said to be Witches? What Tricks of Activity have they shewed, either in Fayers or Markets, or in publick, or in private? surely if they had been Condemned for Witches, for any such thing doing, they should not need to be found out by an Inquisitor, to be tried by Biggs, or privie Marks, or by sinking or swimming in the water, for their actions would declare them openly. Also if common Juglers were

Witches, as he saith; yet how doth this prove that a Witch is a Murtherer, which is the main drift of his Book; and to that end he bringeth many places of Scripture to prove that there are VVitches, which thing no man doth deny. After∣ward he affirmeth, that Witches do make a real League with the Devil, (which hath been a common foolish traditi∣on) and for that he alledgeth Psal. 58.5. where saith he the Original yeeldeth thus, Which heareth not the Charmer, or mutterer, joyning societies together, where (saith he) the Holy Ghost setteth down the effect of a Charm, namely, that it is able to stay the Adder from stinging those that shall touch him; but mark how this fellow belyeth the Scriptures, for which (because many understand not the Hebrew) I re∣ferre them to the Translation of Iunius and Tremellius, which is this; Quae non auscultat voci mussitantium, utentis incanta∣tionibus peritissimi, which hearkeneth not to the voyce of mut∣terers, or of the most skilful user of Charms; so that there is not a word of joyning Societies together, not a word of the Devil, nor of any league with the Devil; yet if it had been so, and that he could have proved such a League or Cove∣nant, it had made nothing to prove that a Witch is a Mur∣therer (which is his drift) for a League might be made for a Deceiver, as well as for a Murtherer; And whereas he saith the place aforesaid proveth the effect of a Charm, that it can stay the Adder from stinging, it proveth the clean contrary; for if the Prophet had said the Adder hearkneth to, or regar∣deth the voyce of a Charmer, it had proved that a Charm is effectual; but in that he saith the Adder regardeth not, or hearkneth not to the voyce of the Charmer be he never so skilful, it proveth that a Charm is of no force; and indeed the Prophet doth there allude deridingly to the vanity of that Idolatrous conceit of the Heathen, who thought that charms had vertue in them, and so were seduced by charms to put confidence in charms and conjurations, according to the Sixth term of description in the First Book of this Treatise, shewing the common conceit of the Heathen con∣cerning charms, appearing in their Poets; Frigidus in pratis, cantando rumpitur anguis.

This fellow doth further contradict himself sundry ways, one of his most manifest absurd contradictions is in page 85. where he confesseth that God only hath power to send Satan to torment the wicked, and afflict the godly, and yet he af∣firmeth in pag. 261. that Witches also can send Satan to pos∣sess men, and torment them.

Who so pleaseth to read over this Author, shal find that he is bold to affirm, not only that the Devil doth at the command of a Witch raise storms, poyson the Air, blast Corn, kill Cattel, tor∣ment the bodies of men, but also cast out Devils, as in page 158. also that he sometimes enliveneth a dead childe, and bring∣eth it to a Witch in her travelling to bring forth childe, and telleth her that it is the childe born of her body, begotten by himself, and so saith he, she is deceived with her new darling, as in pag. 122. so that according to the Devilish doctrin of this Author, the Devil can raise the dead, as Christ raised La∣zarus and Dorcas, and cast out Devils, as Christ did; but to conclude, they that shall read his blasphemous and vain ima∣ginations, and yet shall see therewithall the pretence of holy zeal in all his Discourse, may plainly behold in him the De∣vil turning himself into an Angel of Light to deceive the World.

And so I leave this Cooper where I found him, namely, in a Stationers shop, dear of taking up.

Master Perkins answered.

THere is yet another Author writing upon this subject of Witchcraft, wel known to all, and that is M. Perkins, who because he was such a chosen instrument of preaching Gods Word in his life, I blush to name him, least some should think I go about to defame him so long after his death, whom I honour in his Grave; but yet to take away all suspi∣cions in that kinde, let every one know, that the Volume of Mr. Perkins his Works, in which is contained that Treatise of Witchcraft, was not put in print by himself, but were cer∣tain Writings found in his Study after his death, most of which were taught by him in the Pulpit in his Life-time, but

not all, and were put in presse for the benefit of his Wife, who had but small means for her maintenance in her wid∣dowhood; which thing being well considered, it may well bee questioned, whether that treatise of Witchcraft, was of his own writing or not, and it it was, yet it may well bee que∣stioned, whether hee wrote it, with an intent to teach it for Truth openly, or only with an intent to confute such Here∣sies, as had formerly been delivered by Bodinus, Hiperius, and other popish writers, if hee had lived, for if it be well conside∣red and compared with those Authors, it is only a collection of mingled notions out of them, put into another Method; also it might bee foisted in among his writings, by some Igno∣rant or Popish Heretique, who desired to bolster his Errors under the name of so famous an Instrument in the Church as Mr. Perkins was; also it might bee added to his works, by those that were appointed by his Wife to put his works in print, either for the bolstring of their own Errors, or for the inlarging of the Volume, to make the Book sell the better; yea many wayes Mr. Perkins may bee clear from being the Author of that Treatise; But yet if some will still beleeve that it is his work, let them but compare it with the Scrip∣tures, and see how little consonant it is with the Scriptures; hee delivereth the common Error, that Witches can kill by Witchcraft, have made a league with the Devill, have the Devill at their call, that the Devill is ready at a watch-word given him by the Witch to do mischief, and many such strange inventions, whereof there is not the least inckling in the Scriptures; and therefore need no farther confutation.

Mr. Gaule answered.

SInce the finishing of my Book, there is come to my hand the works of a fourth English Writer, Mr. John Gaule, a Minister of Staughton in Huntington shire, whom I find (in his zeal for God, & in his Religious hatred to the barbarous cruel∣ty of this age, in persecuting the poor and innocent) much inclining to the Truth, and I cannot say of him, but his in∣tentions were godly; but yet hath been so swayed by the com∣mon

tradition of men, and the impetuousnesse of the times, and the authority of such Writers, as hee calleth the learned, as that although hee hath writen some Truths (in preaching also whereof hee hath done much good in Gods Vineyard, in labouring to stay that bloody persecution on foot against the poor and Innocent) yet he hath much swerved from the Truth of this subject of Witches and Witchcraft, in that hee yeildeth at all to the common contagion of Error that hath defiled the World, (not that Witches are, for that were my Error to deny, seeing the Scriptures do manifestly condemn them) but that Witches in the Scripture sence, are such as have made a familier compact with the Devill, and receive power from him to kill and the like; I wonder (but that the hour of darknesse is not yet fully past) that so many Mini∣sters should still wander in this darksome imagination; what least intimation or description of such a kind of Witch hath God given us in the Scriptures? or of Devills in the corporall shape of Imps, making a familier compact with any of man∣kind, or any ground for such imaginary whimses of mans brain, what consequence is there in Logicall dispute, or in Theologicall Principles, that hee that denieth these phanta∣sies, denieth that there is a Devill, and so finally that there is a God; the Scripture teacheth us that there is a God, and likewise a Devill, or Devills; but what Scripture speaketh of a familiar Devill, or Jmp? or that a Witch can kill by Witchcraft, or hurt either body or goods, by Witchcraft, by the Devills help, either by Gods permission or without? I rather think that this forsaking of the Scriptures, and delive∣ring for Doctrin the traditions of Antichristian Popish Wri∣ters, is a forsaking of God, and consequently a denying of God; hee saith hee could instance from story, how many have had no Faith of Witches being, till their bewitched body or goods, hath served to unwitch them of their opinions and conceit; is this a Theologicall way of Argument to ground a Doctrin upon vain reports, and phantasmes without Scrip∣tures? yea flat contrary to the Scriptures? Deut. 32.39. 1 Sam. 2.6, 7. dare any man contrary to those and many pla∣ces of Scripture (when hee is afflicted in body or goods) ascribe

that to a Witch (upon vain Phantasie, and carnal reason, and superstitious imaginations, and foolish traditions) with∣out Scriptures, which by the Scriptures we are taught to a∣scribe only to God? yes, men dare do so, and Ministers dare teach so, And this is the condemnation, that light is come into the world, and men love darkness rather than light. But now to speak to the man himself, of whom I have written sparingly. Mr. Gaule, if this work of mine shall come to your hand, as yours hath come to mine, be not angry with me for writing Gods Truth, I am sure you shall get more estimation among true Beleevers, more favour with God, and do more good in Christs Vine-yard by acknowledging your error, and by em∣bracing Gods Truth, than by being carried away with the streams of these flouds of iniquity that have over-flowed the Christian world. You say in your second case, pag. 24. It is hard to observe any specifique difference of Witches, in which you acknowledge the subject to be difficult to write of; Sir, I have given you full specifical descriptions of them according to the Scriptures, then although Sir, you be learned in other things, disdain not to learn of me the truth of this subject, I doubt not, but if you had first read my Book, your own Book had been more perfect, Suffer not a Witch to live; Prestigiatricem, a Jugling person, that worketh false Miracles to seduce the people to Idolatry, Exod. 22.18. Jo∣fias destroying of Witches, 2 King. 23, 24. what was it but pulling down the Idols, with their Adjuncts, Oraclers, and South-sayers, that were the Idol Priests that seduced the peo∣ple? Examine the places which are your own quotations, then Sir, I intreat you, in Christs name, that as you have been fervent for Gods Cause with Apollos, Act. 18.25. so learn of me the way of God more perfectly, as he did of the Di∣sciples, vers. 26. fare-well Sir, the Spirit of God be your fa∣miliar Spirit to guide you in the truth:

Non quis? Sed quid?

Master Giffard answered.

THere is yet another Book come to my hand written by Mr. George Giffard, an able Minister of Gods Word in Maldon, which because the common way of some mans ar∣guing is by questioning, what say you to this? and what say you to that Author? therefore I will give a brief description of his Tenents, which are chiefly three; the first is, That a VVitch can not by a Familiar, or by any craft, any way hurt, or weaken the life, health, or estate of any man, by bewitch∣ing with disease, or infirmity, either Man or Beast, or hurt∣ing his Goods; and this he proveth plainly by Scripture, and Reason, as I have also done in my Second Book of this Discourse.

The second Tenent is, That VVitches have Imps and Fa∣miliars. The third Tenent is, That these Familiars do no∣thing really, but only do deceive the VVitch, by making her beleeve they do that which cometh to pass upon Man or Beast by Divine providence; but for these two last Tenents he doth not prove by Scripture as he did the first, nor yet af∣firm for truth, but only being overcome by the strength of common report, grounded upon the Confession of such as have been executed, he only yeeldeth to those strong delusi∣ons which have deceived many, Hypothetically arguing, if Witches have such Imps or Familiars, they are only de∣ceived by them; but herein is he not confident, and therefore these two last Tenents being not confirmed by him do con∣firm nothing, and for the first of the two, That VVitches have Imps, is sufficiently disproved in my Second Book, and that all their Confessions are no argument; then for the last Te∣nent, having reference to the first, it is in like manner nulli∣fied, for if they have no Imps, nor no Familiar, then they are not deceived by them, nor do beleeve or confess any such thing, wherein they seem to him to be deceived, any further than Confession is wrung from them, by them who are the deceivers of themselves and others, by the Deceiver of the VVorld, that dwelleth in them, except sometimes by the

depth of Melancholly, or distempered brain, as I have former∣ly demonstrated in my Second Book, and therefore need no further answer.

So much for this Author who I beleeve had more of the Spirit of truth in him than many of his profession.

Now for all that have written in that kinde, I summon all VVitch-mongers to shew me in the Old or New Testament, which are given as a rule of truth, the least inference of any such Doctrin as is delivered by them. Also, I desire any man of right understanding, to compare them with the Scriptures, and so compare also this my Book with the Scriptures, and to see which of them is most consonant with the Scriptures, and which is most dissonant from the Scriptures, and so to try them by Gods touch-stone of truth.

The Conclusion.

TO conclude, you that are convicted of your Errors, and yet do make a light matter of it, and lay it not to heart, was Cain and Ahab accursed for murthering of each of them one man, and do yee make it a light matter to have murthe∣red thousands by your ignorant doctrin? VVhat will it avail at the latter day, that yee have preached, and prayed, and spread forth your hands, and made great stir in pretence of Religion? If Christ shall say, Depart from me yee workers of iniquity, and shodders of innocent bloud? if thousands that are wrongfully slain shall rise up in Judgement against you, if it shall be said to many Ministers, and Preachers of the VVord, in that yee have not taught against these abominations, yee are partakers in them.

Causes of upholding the damnable Doctrin of Witches power.

IF I did not aime at brevity, I might enlarge this Volume upon these particulars following, which I will only name and leave them, being the causes of upholding the opinion of Witches power.

1 Some Ministers for want of due examining of the Scrip∣tures,

have taught in the Pulpits unwarily? and inconsiderate∣ly, the Doctrin of Witches Power, as also some have pub∣lished their Works in print.

2 Many Ministers although they are of the contrary opi∣nion, yet have neglected to beat down the common phanta∣stical conceit of people concerning Witches power.

3 The common hatred that all men do bear to a Witch, so that if any poor Creature hath the report of being a Witch, they joyn their hand with the rest in persecuting, blindly, with∣out due consideration.

4 The false reports that are commonly raised in that kinde concerning Witches? whereby men lead one another like wandring lost Sheep, to beleeve lyes; it is certain it was done in such a place, I have credibly heard it.

5 Vain credulity, which all men are naturally prone unto ever since Adams Fall, that is a Vice whereby men are sub∣ject to beleeve every lying report, being the ground of infide∣lity; Credula mens hominis, & erectae fabulis aures.

6 Infidelity, or not beleeving the Scriptures to be the only perfect rule of righteousness, and touch-stone of truth.

7 Ignorance of the Scriptures, either by wresting them, or by neglecting to search them, or want of being able to read them, or when they are read, want of ability to understand them; all such men may be led away with any opinion.

8 Generality of opinion maketh weak people, and igno∣rant to argue, sure it is safest to say, and think as others do.

9 Obstinacy in opinion in such as have some weak know∣ledge, let such be beaten from one Argument they will fly to another, and beat them from all Arguments, yet at last they will still hold their opinion.

10 Melancholly, which frameth much representation in the minde of any terrible report or doctrin (though it bee groundless and false) and causeth it to take great impression in the deluded understanding.

11 Timerousness, whereby men like little Children, and Women especially, are afraid of every idle fantastical report that they hear of Witches power, especially if they be alone in the dark.

12 Crackt Phantasie, whereby many a man or woman, specially in Sickness have strange Apparitions either in bed, or abroad, which they report to silly people, and are belee∣ved, whereas it is nothing but their broken and hurt fancy, occasioned in some by sickness or distemper, in some by much Drunkenness, in some by a blow on the head, and in Scholars sometimes by over-much study, whereby they pre∣sently conceit, and are judged by others to be bewitched, or at least to be pursued by a Witch, or by a Witches Imps, and judge so themselves.

13 People that are handled by strange Diseases, as Chil∣dren in Convulsion Fits, or Women in Fits of the Mother, and the like, are by ignorant beholders; and sometimes by ignorant Physitians said to be bewitched, as were Frogmontens Children said to be falsely.

14 Old Wives Fables, who sit talking, and chatting of many false old Stories of Witches, and Fairies, and Robin Good-fellow, and walking Spirits, and the Dead walking a∣gain; all which lying fancies people are more naturally in∣clined to listen after than to the Scriptures.

15 Another abominable cause is the suffering of Impostors to live, such as silly people call Cunning men, who will un∣dertake to tell them who hath bewitched them, who, and which of their Neighbours it was, by the delusions of such Impostors, many poor innocent people are branded with a report of being Witches, by reason of which report coming first from a Witch, they are in process of time suspected, ac∣cused, arreigned, and hanged.

A Reference to Mr. Scots Treatise of Spirits, and also the Opinion of Luther concerning Devils.

I Might further enlarge this Volume with a Treatise of Spi∣rits, or the nature of Devils, concerning which people have much abused themselves for want of knowledge in the Scrip∣tures, but for brevity I refer the Reader to Mr. Scot, who hath excellently written in the latter end of his Discovery of Witch∣craft, a Discourse called, A Treatise of Spirits; also I thought good to adde in brief the words of Luther concerning Devils,

which are these;

De phreneticis sic sentio, omnes moriones & qui usu rationis privantur à daemonibus vexari, non quod ideo dam∣nati sunt, sed quod variis modis Satan homines tentat, alios gra∣vius, alios lenius, alios longius, quod medici multa ajusmodi tri∣buunt naturalibus causit, & remediis aliquando mitigant, fit quod ignorant quanta sit potentia & jus daemonum. Christus non dubitat, curvam illam anum in Evangelio, vinctam a Satana di∣cere; & Petrus Actorum decimo, oppressos a Diabolo dicit, quos Christus sanarat, ita etiam multos surdos, claudos malitia Sa∣tana tales esse, Deo tamen premittente; deni{que} pestes, febres, at{que} alios graves morbos opera damoniorum esse, qui & tempe∣states incendia frugum calamitates operantur vere affirma∣mus; Summa mali sunt Angeli, quid mirum, si omnia faeciunt mala humano generi noxia & pericula intentent, quatinus Deus premittit; etiamsi plurima talia herbis, & aliis remediis natu∣ralibus curari possunt, volente Deo, & miserente nostri, exem∣plum Jobi endicat, quae passus sit a Satana, quae medicus omnia naturaliter fieri, & curari assereret; sciendum est igitur phre∣neticos a Satana tentari saltem temporaliter, as Satan non faceret phreneticos? qui corda replet fornicatione, coede, rapina, & om∣nibus pravis affectibus; summa, Satan proprior nobis est quam ullus credere possit, cum sanctissimis sit propinquissimus adeo, ut ipsum Paulum colaphizare & Christum vehere possit quor sum libet.

These are the words of Luther, and where he saith at the last, that the Devil could carry Christ whither he listed, it is his errour, for the Devil did not carry him at all, but led him by temptation, as appeareth, Luke 4. and as I have more at large written in my Second Book, in my answer to the Sixth Objection, if you look back to it; yet from this brief Discourse of Luther may be observed, That the Devil may be said to be an instrument in all Diseases, crosses, and cala∣mities, as Luther proveth by the Story of Job, and the saying of Christ concerning the woman, Luke 13.11.16. and as is expressed, 2 Thess. 2.18. Luke 11.14. but yet it must neces∣sarily be true that the Devil is Gods Instrument in all these afflictions, as Job acknowledgeth in all his afflictions, ascri∣bing all to God, Chap. 1.22.2.10.9.34. and God claimeth these things as his own Prerogatives, Lev. 26. Deut. 32.39.

From all which it is fully concluded, That the Devil is only Gods instrument to afflict and tempt the righteous, to afflict, tempt, and torment the wicked, and in all this doth nothing but by Gods peculiar dispensation, not by a bare per∣mission, nor by the appointment of a VVitch; whatsoever some have written more concerning the nature of Devils, as that there are Incubus, and Succubus, the He Devil, and the Shee Devil, that the Devil maketh a League with VVitches, and that the Devil is the VVitches Instrument as well as Gods, and that by Gods permission; that the Devil walketh in Church-yards, and near Sepulchers, and in desolate places; that he is black, that he assumeth a Corporal shape, that hee hath a Cloven Foot, that he walketh in the dark Nights, that he sometime roareth, and maketh a fearful noyse, that he u∣seth to scare people in VVoods and Fields, that there are fiery, aiery, earthy, and watery Devils, that there are de∣grees, orders, and supremacies among Devils, that some are greater in power than others; these are all dissonant to Scrip∣ture, and are only the vain fancies of men, who delight to fill the world with Fables.

And whereas some do argue from Matthew 12.24 that some Devils are greater in power than others, and also in de∣gree and superiority, because Beelzebub is there called, The Prince of Devils, it is to be understood that the Pharisees cal∣led him the Prince of Devils, because Baal-zebub was the chief Idol by which the Israelites had been defiled sometimes, and was by them called therefore, the chief Devil, or the Prince of Devils, and was called by them Beelzebub, by an Antithisis, putting e for a, which Idol was spoken of, 1 Kings, 1.2. and Beza and Tremellius do both agree in that Exposition, that it is meant of Baalzebub, if we look their Notes upon Matthew 10.25. and Beelzebub may bee interpreted, The Prince of Flies, not because Devils are Flies (as some imagine in the Story of Francis Spirah) but because his Temple was pestered with Flies through the smell of the abundance of Flesh that was there spent daily, and also because the Country being much troubled with Flies, the people used to seek to that Idol for help against that annoyance of Flies, saith Beza.

Lucifer is also by some thought to be the chief among De∣vils, and that when he fell, all his Angels fell with him, from that place in Isa. 14.12, 13, 14, 15. but that is only an Alle∣gorical exposition of the fall and exile of Nebuchadnezzar, who is there Metaphorically called Lucifer, because of his pride, in exalting himself as farre above others in his own thought, as the bright Morning Star exceedeth other Stars.

He that would read these things more at large handled, may read Mr. Scot aforesaid, as also a little Book, called, The Deacon of Spirits.

An Instruction for Lawyers.

YOu that are learned in the Laws of the Land, are com∣monly found to be the most able and worthy to be Judges of the people, and these Laws which are the rule of Justice, are concluded by you, all to be exceeding good Laws; and there∣fore it must needs follow that such opinions as do make these Laws of no validity are absurd opinions, therefore I am bold to state two Questions, or Cases, and leave them to your Wisdoms.

I. A man is found dead in the Fields, who a little before went out well; another man being his Adversary is questioned for his Life, as being suspected to have murthered him; this man proving that he was a hundred, or two hundred miles from the place where and when the man dyed, is quit by the Law. I demand then, what Justice is in that Law that quiteth him, if he might send the Devil, or leave order with the Devil or with his Imps, to Witch him to death at that time?

II. Two men strive together, one overcometh and beateth the other, who presently sickneth, and within three days dy∣eth; the other is questioned by the Law for his Life; what Justice were in this Law, if an old Witch hating one, or both of them, and seeing opportunity should have power to witch the one to death, that so she might cause the other to be Han∣ged for him?

FINIS.