Witch-craft proven, arreign'd, and condemn'd in its professors, professions and marks by diverse pungent, and convincing arguments, excerpted forth of the most authentick authors, divine and humane, ancient and modern. By a Lover of the truth.

WITCH-CRAFT Proven, Arreign'd, and Condemn'd in its professors, Profession, and Marks, by diverse pungent, and convincing Arguments, excerpted forth of the most Authentick Authors, Divine and Humane, An∣tient and Modern.

THat there be Spirits, the Word of God, the light of Nature, the truth of History, and dayly expe∣rience, do clearly demonstrat, and that joyntly? as with one breath, so that they must needs be wretchedly infatuat, and senselesly benumm'd, who suffer themselves (against so evident testimony) to be led aside to the contrair Opinion: Yet such bewitched miscreants and miserable Catives there are, and in all Ages there has been (call them De••ests or Atheists as you list) who have made bold to impugne so notour a Truth, either out of a curious affectation in crosing the common sentiment to be reputed singular, or else from an Judicial blindness and case-hardness of Spirit, in being given over to a Reprobat sense (by gain-standing the Truth) to receive a lie, whose case is more to be pitied than imitated, and their blinded Judgment more to be spurned at, and to be rejected with scorn, than kindly and amicably to be embraced.

For if there be no Spirits, then (not to speak of a multitude of vile absurdities, and gross horrid Blasphemies, that would natively follow therupon) there is no Eternal Death, Life, nor Resurrection to be expected, nor any Locall place of Punishment for the Damned to be Tormented in, by the instruments of His Wrath, in the execution of Justice upon unrepenting Sinners, nor any Heavenly Joy and Solace to be expected by the truly Godly after this Life; which were manifestly to Raze two of the most Glorious and Divine

Attributes of God both at once. For 1st, How can the glory of His rich mercy appear to the Elect, but by a declaration of the Glory of His severe and deserved Justice towards the Reprobat. 2ly, For what end is conviction of Sin both in the good and bad, if it be not to Reclaim the one in undeserved Mercy for Obtemperating, and to Reprobat the other in deserved Justice, for declining and not harkening unto the Heavenly, and Divine Call. 3ly, Whence pray are these inward frights, and terrours of a troubled Conscience, bred in the stoutest Atheist, either upon their departure forth of the World: or while they be going forward in a full Bensile and carier of all imaginary wickedness, and be in health and soundness both in Body and Mind, that a quick stop and discharge is put thereto, by a sudden roaring of an allarmed and awakned Conscience; whereby sometime sooner, sometime later, an inrood hath been made upon the Kingdom of Dark∣ness, by an immediat, supream, and irresistable Divine power, to the recovery and reclaiming of not a few, to the praise and glorious manifestation of the ineffable riches of his grace towards the poor lost Sons of Adam; witness hereunto the joynt testimony of the Elect of God through all ages of the World, the Heavenly Quier of Angels, and the glorious company of the triumphant Saints.

Hence then it appears, by undenyable evidence, and by a perpetual chain of Divine Providence (whatever the grosly prophane brag in the contrair) that what vain thoughts so∣ever the Sons of men may idlely entertain in the heat of lust, and youth, anent the falshood and vanity of such doting and fanciefull opinions (as they in their joylie and merrie fits be pleased to term them) they shall sooner, or later, feel the testimony of their Conscience as a witness within them, con∣straining them seriously to comply with the truth of what they formerly mocked at in the days of their vanity; when at the last hour they shall be either trysted with inexpressible fears, Terrours, and Agonies, of a troubled mind for their past life, by way of conviction and condemnation; or with unconceiv∣able joy, peace, and composour of Conscience, upon a sealed pardon and absolution, to their eternall and unspeakable satis∣faction and solace both here and hereafter.

So that by a genuin confession and universal consent of the

better sort of all Men, of all conditions, and in all ages, ye•• and of all religions; how different soever in opinion other ways the former opinion of the Subsistance of Spirits hath been ge∣nerally received for an undoubted Truth, specially by Divin•• Penitents; upon whom the Grace of God hath mightily pre∣vailed, with an irresistable, and Supream Divine power: Now if there be Spirits, there must needs be some good, set apart for the service of the truely Elect, and some Bad who b•• Ministers of Justice for execution of Divine vengeance upon all the ungodly Reprobat of whose service, converse, & familiarity among y^e Sons of men in obedience to their respective charges there is so full and clear mention made as well in Sacred as prophane Story, as that I Hope none will be so impudent to deny much less to gainsay so notour a Truth, to Wit, that there be Familiar Spirits, and that Men and Women make League and Compact, and intimately converse with them Joannes and Jambres, Pharao and Balaam, Manasseh and King Saul, with the Endor Witch be pregnant instances hereo•• from Divine Story; and Zeroaster, Michael Scot, Faustus, Major Weir, St. Giels of Brittain High Constable to Charles the Seventh King of France, Bladud Son of Lud King of England, our own Mc Baith and Natholicus Kings of Scotland with Liodo•• that famous Sicilian Wizard, and innumerable others beside be recorded for confirmation of the Truth hereof, in Humane Story.

Nor has there been wanting some in all Ages, who by the special grace and goodness of God to them, upon their giving over, and falling off, from such detestable, and Devilish practices, hath remitted to Posterity, the manner of entering into that cursed Profession, with the Ceremonies thereto be∣longing: Namely, how the Wizards, and Witches, warned by an Officer give their Personal suit and Presence in one Shape or other, at time and place, to attend the pleasure of their Lord, which is mostly in the night-time, nor is any place so piacular or sacred, but that the Devil and his Creatures (by permission) may meet therein, nay even the verie Churches themselves, where he makes bold to mount the Pulpit, black candles with a blew Low, burning all the while, both about the Pulpit, and Binch, and in several other parts and quarters throughout, and in all places wherever they meet,

He gives his Hellish advice to his miserable Catives, and they confess to him what horrible villanie they have perpetrat since their last meeting, receiving his praise and applause accordingly, the most profligat and notorious wretches be always by him had in the highest esteem, and when they be thus met, they be often richly feasted (tho' but in show) with meat, drink, and musick of the best, or w^t whatever else may ravish & captivat the senses, the Incubusses also serve to satisfie the lust of the Witches, and the Succubusses the lust of the Wizzards: at their meeting and departing they pay their accustomed reverence to Lucifer, and perform all worship to him, and by anointing themselves with certain oyntment, compounded at the command of the Devil, they are carried in Spirit through the Air, hither or thither, by one mean, or other: and when any be to be entred, they be recomended, and presented by the Society, whereupon giving their right hand to Satan, and renouncing the Christian Faith, and Sacraments, and upon transferring the Dominion of them∣selves, Soul and Bodie to him for ever, with a promise to wor∣ship Him as their Lord, they are sworn and solemnly admitted, and then have given them on Hellish imp or moe, for their Titular and Gardian, [by way of Spirit Familiar] to direct and guide them throughout all the passages of their time, whereby they perform afterwards all their lewd and wicked deeds.

Now since from what is said, it manifestly appears that their be wicked Spirits, and that there be who are in Covenant and League with them, such as the Judicial Astrologer, Monethly-Prognosticator, Sooth-sayer, Magician, Sorcerer, Necromancer, Charmer, and Wizard, all comprised in the prohibition under the name WITCH, a 1.1 it will not be a miss to tell you what every one of the said Professors of Witchcraft be, where∣in they differ & agree one with another, of these in order. And,

First, An Astrologer, is either taken in a good sense, for such as contemplate the Stars and Face of Heaven, that they may therein view the incomparable Glorie, Wisdom, Power, Goodness and Providence of God, discovered and shining forth in them, b 1.2 which formerly was, and still ought to be the practice of the truly Godly in all times according to the Pre∣cept, c 1.3 and the end of their creation, d 1.4 in this first

sense it may more fitly be termed Astronomie than Astrologie But when it is taken in an evil sense for such as gaze upon and view the face of Heaven, that they may read and divine by the Position of the Stars, the Fates, or Fortunes of States, and Persons in relation to Life, Death, Felicitie, Adversitie, and the like, as to their circumstantial events in good or evil; it is called Astrologie Judicial, and for the causes fore-menti∣oned, not without pregnant and sufficient ground, deservedly condemned: hence as the Hebrews affirm the Radix, Term, or Thema, comes from an Arabick word signifying to decide, which seems to point at such as take upon them to determine things of future Contingencie, by the view of the Sky, as says Isaiah, e 1.5 upon which account they were held in venerable esteem, and were highly respected by the Babylonians, Chaldeans, and other Nations, f 1.6 as also with the ungodly Jews, Isaiah 47.11. And therefore where mention is made of them, they be ordinarly joyned with Star-gazers, Monethly-Prognostica∣tors, Magicians, Sorcerers, Chaldeans, Sooth-sayers and Wise∣men, as in Isaiah and Daniel, in the fore-cited places appear.

Secondly, the Monethly-Prognosticators whereof mention is made by Isaiah g 1.7 were such as did instruct give notice, or make known before hand the several aspects of the Sun, Moon, and other Planets amongst themselves, with their influ∣ences, revolutions, and common effects, naturally following thereupon, as to the various Occurrences that were to fall out throughout each moneth of the year: which is much in kind to the Astronomie or Astrologie in the better part, mentioned in the preceeding §: and in so far only is to be disproven, as it dipps into Astrology Judicial, whereof formerly.

Thirdly, Sooth-sayers, or according to the old Scots Dialect, Truth-tellers, were such as observed the Clouds, Planets, and the flying of Birds, whereby they pretended to foretell all fu∣ture Events in all humane actions, as to good and bad Luck; which at first took place in the East, and from thence was communicat to other Nations h 1.8 hence in the Original the word is derived from HAANAN a Cloud, for that by the chattering or flight of Birds in the Air they pretended to know things to come: others fetch the word from HAAJIN an eye making them to agree, and to be the same with the Astrolo∣ger

Judicial fore-said, which without all naturall and divine ••ound or reason, pretended to know seasonable and opportune ••••mes, for the doing of matters, by viewing the Sky, Signes, Planets, and other Stars i 1.9: some again there be, who de∣rive it from the former word HAANAN, a Cloud, for that by enchantments, and such like wicked Arts they deceived the sight, making the Spectators otherways look upon things then in truth they were, and in this they were in kind to the Magician, whereof afterwards, such were Joannes and Jambres, who by their lieing wonders which they wickedly brought to pass by their Enchantments sought thereby to belie the true miracles wrought by the hand of Moses, at the command of the Lord k 1.10 the greatness of whose Crime is palpable from the severity of the Judgement mentioned in the Law, l 1.11 which is to be duely execute in full and deserved punishment upon them without all pity or compassion.

Fourthly, Magicians, Such were in high esteem among the Nations m 1.12 and pretended to be well seen, and to have great skill in the nature of things, even of the highest Import and Concern: and seems to have been the same with the Diviner, whom they used to consult in all weighty Cases, as did the Philistines n 1.13 and the King of Babylon o 1.14 which was an abomination to the Lord, p 1.15 because perpetrat by unlawful and wicked means q 1.16 as by Sand, Iron, Stones, &c. Some by lying on the ground, and some by a walking-staff: Hence says Hoseah r 1.17 My People ask Counsel at their Stocks, and their Staff declareth unto them: Such ordinarily professed skill in telling secrets, and future events, by obser∣vation of Stars (wherein they agreed with the Judicial A∣strologer) & by the unlawful use of such like superstitious cir∣cumventing means of fraud and deceit, Satan either suggested to them, that which was desired to be known, or otherwayes by crafty and ambiguous answers concealed his ignorance of that he could not reveal as by these following Oracles appear.

Aio te Aeaecide, Romanos vincere posse, Craesus Chalim penetrans magnum pervertet opum vim.

The word Cha••tummin rendred Magician is not properly

Hebrew, but Chaldaic, tho' in use with them s 1.18 and is commonly rendred both by the Greeks and Latines Genethli∣acon or Interpriter (as says Aben-ezra) from their taking on them to divine from the Nativity hour the good or bad luck of the Enquirer, by the Greeks they were properly called Sophi, and by the Persians Magi wisemen, whence they seem to fetch their name.

Fifthly, The Sorcerer, whereof there were two sorts, 1. Such as either deluded the outward senses, by Legerdemeen; or 2ly, such as by their wicked art did great hurt, hence the punishment was diverse; whoso did ill by his wicked art, or witch-craft, was by the Jews Law to be stoned to death, but the Deceiver or Deluder was only to be scourged: the original word Cashaph, or foreseer, in the Hebrew signifies changing or turning, hence the Greek word Bascaino, and the Latine word Fascino, to bewitch: with the Persians they be termed Magi, wise, and for the affinitie of the name held vulgarly to be some∣what in kind to the Magician, whereof in the preceeding §: nor were they any whit in less esteem as the signification of the word Magos, wise, seems to import, which at first was taken in a good sense (as the word Tyrannus with the Latines and the word Knave with our Progenitors which two words were in old time taken for a King and a servant, but now bear a quite different signification as is obvious enough to all) even so, for that the Aegyptians and Chaldeans give themselves to the studie and Practice of Devilish arts, the word Magos began in time, to be taken in an evil and malignant sense, of this sort were the Sorcerers of Aegypt, mentioned by Paul t 1.19 of whom we have spoken formerly.

Sixthly, The Necromancer was he that sought unto the dead, and enquired at them u 1.20 expresly forbidden in the Law of the Lord w 1.21 such raised in appearance (by the help of a Familiar Spirit) the Dead, and asked Counsel at them, as did the Witch of Endor for King Saul in distresse? Of the Necromancer it is said, that he made himself hungrie, and slept among the dead, or else that he put on proper Cloaths, and burned Incense, that he might have fellowship with, and advice from the dead; the partie consulter (it seems) beho∣ved likeways to fast, as may be gathered from the first of Sam. 28.22. to the end.

Seventhly, A Charmer, Enchanter, or Conjurer, comes from the Hebrew word CHOBER, which signifies conjoyning or consociating, in Chaldee they be called RATIM, of mute∣ring, or mumbling, the Greek word is Emphaidon, charming or enchanting, he speaks Words of a strange Tongue, and without sense, firmly believing that such words are profitable to cure, prevent, or remove sickness, and to cause to prosper; thus sometime they repeat verses out of the Bible & to y^t effect make the Bible medicine to the Body, which is the medicine and food of the Soul x 1.22 such kind of Cattle with Fortune-readers, and such wicked and unhallowed Stuff frequently abound amongst us, so that I need not tell you what they are, would to God we had not so frequent occasions and access of knowing them.

Eighthly, A Wizard mentioned in Deut. 18.11. Was one who took upon him to foretell things to come, without any so∣••ide ground of reason or divine Revelation; he differed from the Astronomer, and Judicial Astrologer, and Sooth-sayer, in that they fetcht their knowledge from external causes, but he from a secret impulse of the Devil, all of them agreeing in this, that their pretended skill was without any solide Foundation tho' generally they were much set by, & looked upon as famous in their generation & men of renown, for that they made show of great skill and cunning in disclosing hidden things, and foretelling future events: and be (when mentioned,) usually ••oyned with such as have Familiar Spirits; as well in Legal prohibitions y 1.23 as in Historical relations z 1.24 and in the Prophesie Isa. 8.19. Such professors as those fore-mentioned, eight were by a general Name called Chaldeans from their mother Land wherein they at first were hatch'd, the Hebrew word JIDGNONI, whence the Wizard has his name, signifies knowledge or cunning, whereunto accords the Greek word GNOSTES a knowing one, or Prognosticator, hence the Gnosticks of old had their name, who laid claim to a greater knowledge than in Truth they had, and that without all warrand Divine or Humane: But in the Chaldean Tongue he hath his name of remembrance, from the word ZECURU because he revealed things worthy to be remembred, (as

they verily thought who were by them deceived,) hence in the Jew traditions, he is describ'd to be one, who put in his mouth the bone of a Bird, called JADVANG, and burned incense, and did other works until he fell down as with shames or modesty, and spoke things that were afterward to come to pass.

Thus did the Devil by his said Agents, or Instruments, so craftily carry, and demean himself, in the discovery of secrets by them, that it was verily believed by the greatest Kings, and Potentats, that there could be nothing so dark, and abscond, that they could not reveal, Dan. 2.2, 5. So that they were to them as the Prophets of old were to the Israel of God, the time of that ignorance God winking at; but why they should be trysted now (in the Meridian Sun-shin of Gospel-Ordinances,) with the same faith, and belief, (God now calling all men every where to repent, and turn from their former evil way, to walk in newness of Life, and to conform themselves to the example of His Son, whom he hath sent into the World, to destroy the works of the Devil, 1 John. 3.8.) is (without all controversie) justly astonishing, and surprising.

Having thus far run through part of my task, in describing the chief professors of Witch-Craft, and in shewing you where∣in they agree with, and dissent one from another, some plac∣ing their skill in one thing, some in another, some being acted with a Spirit of Divination, and some being taken up with contemplation of the heavenly Orbs, of which they pretended to read all future events, and to tell, and disclose all secrets whatsoever.

It next rests that we shew unto you, what a Witch is, and what be the several Parts and Species of Witch-Craft, wherein we shall observe the same order as heretofore. First, Describing and defining what a Witch is, both from Scripture, and y^e Original; as also, what horrid guilt they underly who are guilty of the same, and then discourse to you what be the several Parts, and Species thereof: as also, we shall shew you what may probably be the reasons, why Satan so far unmaskes himself at this present, as to present to the tormented (by a sort of corporeal representation) the persons of their tor∣mentors, in their various habits, gesturs, and actions, and in their present Posturs they are in for the time; so that the tor∣mented

shall be able to give an account of what they hear, see, and suffer by them, for the time; who, and what they are who ••rouble them, and how and by what means they be tormented by them, and yet all by-standers whatsomever, neither do hear, see, nor feel any thing, tho' the tormented be able to prove and confirm what they say by the surest tokens imagi∣nable, as by pulling to them in open Air, part of their tormen∣tors garments (none either seeing persons nor vestments but the tormented only,) which how soon they lay hold on they from thence forth become visible, so that all know them to belong to such and such persons, who knew the said Suspected persons to use such habits formerly: and last of all, I shall give some vive and shrewd Marks, and some unquestionable tokens, as they be recorded in the most approven Authors, how and by what means, a Witch (in League, and Covenant with the Devil) may be decerned to be so, that the innocent may not be condemn'd with the nocent, but that Judgment may trot in an even path, and an easie way be opened for their discovery, either by Confession, Conviction, or Probation, to the Praise, and Glory of God. Thus when I have answered promise, by performance, I shall sum up all with a short Conclusion, and so end.

A Witch in Scripture-account is one who liveth in the dayly Practice, and habitual exercise of Devilish Arts, wherof menti∣on is made in Exodus 22.18. Lev. 19.26. Deut. 18.10, 11, 12. and a pregnant instance thereof we find recorded a 1.25 anent Manasseh King of Judah, who sold himself to do wickedly in the sight of the Lord, & for a long time lived in the Practice of Devilish Arts, condemned b 1.26 which thing they also do, who are guilty of such horrid impiety: hence then it appears, in what a woful estate they are in, who thus live in continuall commerce with the Devil, in manifest opposition against God, and his Word, whose Sin fast ripens unto Judgement, witness Pharao, Saul and Manasseh; nor is the momentany pleasure here, ever able to counterballance the loss hereafter, the Devil seldom gratifies the man but with the destruction of the Soul, hence is it that the truly Godly never trace these stops, for that they be ranked among the works of the flesh c 1.27 and all such be severely threatned by God, that he will judge them,

& be a swift witness against them, d 1.28 whoever they be that be guilty of the same, either in professing skil, or using & practi∣cing directly or indirectly, any of the parts and Species thereof, whither it be in going to any such for advice, or encouraging them in their Sin by harbour, supplie, or any other countenan∣cing of them, whereby they may be encouraged in their sin; the Hebrew word Mecashephah, rendred commonly by us a Witch, signifies properly to deceive, as it were by Legerdemeen as did the Sorcerers of Egypt in their lieing wonders (whereof formerly) by locking the outward senses, and changing the appearances of things: in Greek it is rendred Pharmacopeia, Gal. 5.20. that is to say poysoning, or as our translators turn it bewitching; for that all poysoning is comprehended under murther, as a con∣sequent of the same, by the Latins it's called Fascino, to deceive, hence you see the harmony of all three, with the reason, for that such Catives as they, not only deceive, poyson, and murther others, but themselves also, in that they be captivat by the Devil at his pleasure, and reserved (as Satan and his angels be) to the Judgment of the great day for their reward, and then shall all such know to their cost what it is to league and make compact with the Devil.

The word Mecashephah mentioned before is of the foeminin gender, either for that the woman was by Satan first deceived, or for that that Sex is more readily circumvented, or else for that mo•• of them than of men be thus deceived, altho there be not wanting men Witches as well as women Witches e 1.29 whose Sin is as hainous, and their Judgement as grievous as is the Judgement and sin of the other: so that whoever they be without respect of Sex or quality, who are guilty of this great sin any manner of way whatsomever, most needs be in a woful and lamentable estate, the black catalogue and roll whereof (that none may pretend ignorance,) be pleased to view as they follow in the several Species thereof, having spoken for∣merly of the Professors hereof.

First, Hydromancie, which is a divination by water. 2ly, Aë∣romancy, by Air. 3ly, Pyromancy, by fire. 4ly, Geomancie, by earth. 5ly, Capniomancy, by smoak. 6ly, Alectriomancy, by the crowing of Cocks. 7ly, Psychomancy, or Necromancie, that consult the Dead. 8ly, Alphytomancy, that divine by the inspection of wheat-flowr. 9ly, Ictuomancie, by fish. 10ly, Libanomancie, by Incense. 11ly,

Cheiromancy, by the hands. 12ly, Phisiognomy, by the face or coun∣tenance. 13ly, Gastriomancy, which is a divination by giving an∣swers forth of the belly, by a familiar spirit, such a one was that Pythonissa, mentioned by Paul f 1.30 who was acted by the spi∣rit of Python, or Divination, throw y^e Instinct of y^e Devil, so cal∣led from Pythius Apollo, the original word Ob, signifies a bottle, g 1.31 and is applyed to such as being inspired with a Familiar Spirit spoke with hollow voices forth of their belly, the maner whereof the Prophet Isaiah showeth to be with a hollow, slow voice h 1.32 which Maimonie in his Treatise of Idolatrie, cap. 6. sect. 1. Explaineth thus, that he y^t had this Familiar Spirit, or Spirit of Python, stood and burned Incense, and holding a rod of Mirtle-tree in his hand, waved it, and spoke certain words in secret untill he that enquired did hear one speak unto him, and answer him, touching that which he enquired, with words from under the Earth, and with a slow voice: Or else he took a dead mans skull, and burned Incense thereto, and used enchanting and charming words, till he heard a low and slow voice which was Sauls sin i 1.33 for the which the Lord slew him k 1.34 and hath threatned to cut of all from among his People, who do enquire of any such l 1.35 14ly, There is a Species of Divination practised by the King of Babylon, which seems to have been in use among the Heathen mentioned by Ezekiel m 1.36 which was done by inspection of Beasts intrals. 15ly, there is a kind of Witchraft by enchanting spells, or charms, whereby Men, Women, Children, and Beasts, be in their per∣sons, or Goods, hurt or poysoned n 1.37. 16ly, Jugling, when by the Devils conveyance, and a deception of the outward senses, diverse strange and wonderful things are done, not really, but by slight, and in appearance, or external show only o 1.38. 17ly, there is an usual way of fortelling things to come by Horoscop, very much in practice now a-days, (especially in Padua, and in diverse other places both in Italie and Germany) whereby they foretell, (by erecting a Sheam of the Heavens, with respect to the Nativity of the Enquirer,) all Events whatsomever, in relation to the question demanded, at the least they give out that so they can do: all which Species of

Divination and Witchcraft, with all that has, or any manner of way may relate thereto is expresly forbidden in the Law of the Lord p 1.39 which is summarily comprised, Exod. 22.18.

As to the reasons, why Satan so far unmasks himself at this time, by so palpable and legible discovery of such as be in League and Covenant with himself; We shall shortly sum them up as follows, 1st, It may flow from the multitude of Witches, that may possibly be abounding amongst us, and Satans being willing to have such cut off in time, least by a preached Gospel, some be gained. 2ly, It may flow from some whited Professors of the truth, being engaged in his service, and his spite to the Gospel, that the immaculate truth might be scandaliz'd through them. 3ly, We say, that the shew of the Tormentors, to the tormented, in bodily sort, may be one of Satans Stra∣tagems, whereby he may be afterward enabled, the better to cut off the innocent with the nocent, it being easie for him who is the arch Deceiver and Master-peice of all craft, to make the innocent Lambs of God appear in show among his own Wolves: although with this remarkable difference, that all the powers of darkness, be no way able to make such pal∣pable discovery herein, by the tormenteds laying hold on their garments, as they readily do on the others: which verifies that of the Psalmist, He that keepeth Israel, neither slumbers nor sleeps. For the presence of the one is meerly Phantastical, and the other more real, & while as they be not seen to all by-standers out to the tormented only, you must know that it's a easie thing for Satan to open the eyes of one, and restrain the sight of another.

Now that we may draw to a close, we shall in the next place give you some vive and shrewd marks, or some evident and probable tokens, whereby a Witch, or such as have made ex∣press League and Compact with the Devil, may be decerned from all others.

The first whereof, is the insensible or dead nip of a blea co∣lour somewhat hard, and withall insensible, which for that it's known to many, I shall not insist much on it, only give me leave to say, that what way so ever, whither by accident, or otherways, such insensible marks be in the body, yet no such mark as theirs every circumstance considered, is to be found with any others but themselves, neither can ignorance how they come by it, or their getting of it when infant from their

nurce, plead any excuse, it being no way probable that a Witch can have any such power from the Devil.

The Second mark is, that such can by no means be drowned, tho' tyed hand & foot together, & thrown into a River; per∣haps either for that they be destinat for another Element, or els for that they having renunced Baptism, the external Sacramen∣tal sign whereof is water, they be rejected and spurned against by this Element, by a Divine Destination and a secret fence and Arreist of a supream overruling Providence, which contrair to a common Course of Nature, hath put a stop to that light and fluide Body of Water, whereby it by no means can receive into it the Body of a Witch, tho' in its self gravanimous and heavie.

The Third Mark is, that there can nothing befall them in time, (how heavie and afflicting soever) no not though the torture it self were made use of,) draw from them the least tear, though to that end they often distort, throw, and wring their faces, making as tho' they were weeping, which is the more remarkable, especially in Women, for that such ordinarily carrie a bowl of tears in their head, which in Cro∣cadell form they can let fall, upon very slight and momentuous occasion: God by special Providence denying them tears, the ordinary consequent and external sign of Repentance, to whom he hath denyed the internal Grace, altho' it cannot be denyed but that the wicked may seek a blessing, as did the prophane Esau with tears, hence you see upon what account tears be de∣nyed to Witches altho' not to other Reprobates, for tho' these be in some sense at an agreement with Satan, Sin, and Hell, yet is their Covenant and League not so express, as is the League and Covenant of the other.

The Fourth Mark is, the Balsilisk, or Serpentine sight, where∣with they be endued to kill, poyson, and destroy, what, and whensoever they please, were it not that a Divine overruling providence doth often restrain and curb them, which sight is in them above all other men and women in the world most remarkable, for while as in the Aple of the Eye there is to be seen in all and every one, the Image of a man (commonly called the babe in the eye) with the head up and the feet down; the quite contrair is to be seen in them, to wit, the feet up, and the head down; God as it were hereby making open show

to the World, that He who keepeth His own as the Apple of the eye, taketh no such thought for y^e Slaves of Satan, but suffers the Devil whose Image they bear thus (by inversion) as an external Sign) to portray his Image in them, upon which account a Witch whither Man or Woman will not look on fixedly or stedfastly in the face, namely, if they be adverting.

In the original Hebrew this Image in the Eye is called ISHON, the little man, or the black of the Eye Or else it is called Bath or Babath the Apple of the Eye, or the Daughter of the Eye ••oth which be made mention of by the Psalmist David, q 1.40 while as in other places one only of the said words be used as ISHON the little Man of Black of the Eye r 1.41 Babath or Bath the Apple of the Eye, or the Daughter s 1.42 the Black being the only Organ of fight, and the Apple of the Eye the Daughter as it were of that Organ for Bath or Babath signifies a Daughter, as said is, and it serves for a munition and defence to ISHON the little Man or Black of the Eye, the true Organ of sight; from hence is it that the Comparison is drawn of Gods defending and keeping his People as the Black or Apple of the Eye, while as of Satans imps he hath no such care, as said is.

The Fifth Mark is, that a Witch will by no means be perswaded to repeat, the heads of the Christian Religion, as they be summarly comprehended in the Decalogue, Lords Prayer, and Belief, but with severa minckings, eikings, or inversions, which is certainly ••orth the marking; nor can their Ignorance, or Bashfulness, plead any excuse, for whether it be before a multitude, or a fewer number, they will neither of themselves, nor by following another, by any means be engaged to repeat the Words in Form and Order as they are.

The Sixth Mark is, That if you put any great or gross Salt in the Pipe of a Kye, and put all into the Fire, upon hearing the ••tackling, and seeing the blewish low thereof, which is like that of Brimstone, instantly they shall let go their Urine; but whither this flows from an inward passion and stupifaction of mind, that upon hearing the crackling, and seeing the Blewish Low foresaid they be brought to remember the horrible noise and Sulphurious burning that is abiding them in Hell, at the Judgment of the great Day, when Soul and Body shall be joyned together in one, and for ever and ever made lyable to the Wrath of the Everliving God, or on what other account as yet I know not, however as I am duely informed the mark is no less true than strange.

Seventhly, There are not wanting some who be bold to averr, that a Witch may be known from a peculiar sent or smell, which is to be found in them, beside all other People in the World, and which neither flows from the nestiness of Cloaths, Vermine, or the like, but a contradistinct smell from any such thing, which may seem the more probable for that the five Senses being the Doors of the Soul where∣by what is within is ordinarly disclosed, and the Devil being in full Possession of their Soul, must needs emitte his own sent even that of the Pit.

Now from what is said, it plainly appears, how watchfull and circumspect we ought to be, that we be not carried about with every wind of Doctrine, either to gainstand the Truth, or receive a lie, in this so guileful and perverse an Age, wherein notwithstanding of the manifold opportunities of Grace, Sin hath the ascendent over us, hence Impiety & Transgression of all kind, doth flow down as a mighty stream, to the great Scandal of our holy Profession, few giving themselves to the Exercise and Practice of Godliness, or bringing forth the Fruits thereof in newness of Life: Hence is it that Satan so mightily prevails amongst us, and still is like to do, except we set our selves against his Wiles, and wicked Devices, by an Holy and tender Walk, in all Humility and Godly Fear, putting on the Spiritual Armour, whereby we shall be enabled to quench all the fiery Darts of the Devil.

For this end let us beg from the Hand of our God, who is a liberal Giver, quickning and supporting Grace, in time of need, and to learn from the fall of others, that our standing is not in our selves, but in the free mercy and supporting Grace of God, who by a continual watching Eye of Providence, preserves us every moment, which is the only cause, why we are not consumed long ere now, unto whom let us in all Humility recommend our selves for Direction and Protection, that we may be safe and secure, while we be travellours of hope, passing through this vale of misery towards our end in eternal Felicity, where we shall be ever with the Lord, World without end, Amen.

FINIS.

Notes

• a 1.1

  Exod. 22.18.
• b 1.2

  Rom. 1.18,—22. Psal. 8.1, 3: 19.1.—3. & Psal. 104.
• c 1.3

  Isa. 40.26.
• d 1.4

  Gen. 1.14.
• e 1.5

  Isa. 43.12.
• f 1.6

  Dan. 1.20.—2.2.— 4.7. — 5.7.— 2.10.
• g 1.7

  Isa. 47.13.
• h 1.8

  Isa. 2.6.
• i 1.9

  Isa. 47.13.
• k 1.10

  Exod. 7.8, 9, 10, 11.
• l 1.11

  Levit. 20.6.
• m 1.12

  Dan. 2.2—5.7, 8. Exod. 7.8, 9, 10 ch.
• n 1.13

  1 Sam. 6.2.
• o 1.14

  Ezek. 21.21.
• p 1.15

  1 Sam. 15.23.
• q 1.16

  1 Sam. 28.8
• r 1.17

  Hos. 4.12.
• s 1.18

  Dan. 2.10.
• t 1.19

  2 Tim. 3.8.
• u 1.20

  1 Sam. 28.11, 15.
• w 1.21

  Deut. 18.11.
• x 1.22

  Prov. 3.22.
• y 1.23

  Lev. 19.31.—20.27.
• z 1.24

  1 Sam. 28.3, 9. 2 Kings 21.6. — 23.24. 2 Chron. 33.6.
• a 1.25

  2 King. 21. compared with 2 Chr. 33.
• b 1.26

  Lev. 20.6, 27. 1 Chr. 10.13.
• c 1.27

  Gal. 5.20.
• d 1.28

  Mal. 3.5.
• e 1.29

  Lev. 20.27.
• f 1.30

  Act. 16.16.
• g 1.31

  Job 32.19.
• h 1.32

  Isa. 29.4.
• i 1.33

  2 Sam. 28.7.—15.
• k 1.34

  1 Chr. 10.13.
• l 1.35

  Lev. 20.6.
• m 1.36

  Ezek. 21. vers. 21.
• n 1.37

  Act. 8.9, 10. — 19.13. Eccl. 10.11.
• o 1.38

  Exod. 7.8, 9, 10.
• p 1.39

  Deut. 18.10, 11, 12.
• q 1.40

  Psal 17.8.
• r 1.41

  Deut. 32.10. Prov. 7.2.
• s 1.42

  Lam. 2.18. Zech, 2.8.