Select cases of conscience touching vvitches and vvitchcrafts. By Iohn Gaule, preacher of the Word at Great Staughton in the county of Huntington.

SELECT Cases of Conscience touching Witches and Witchcrafts.

1. Case, Whether it ought to be be∣leeved, that there are any Witches?

HEe that will needs perswade himself that there are no Witches, would as faine be perswaded, that there is no Devill; and hee that can already beleeve that there is no Devill, will ere

long beleeve that there is no God. For there are much what the same grounds or motives both for the Atheist, and the Adiabolist. Both are errours and evills issuing, not only from a fond presuming folly, but also from a car∣nall dispensing security. Psal. 14. 1. And therefore when I consider that opinion of the Sadduces, Acts 23. 8. I cannot but wonder at the received ground for it. Who are said to deny all there cit••••, onely for this end; that so they might serve God more sin∣cerely, and for himselfes sake; blessing him even for a present beeing; and not

doing his wil, out of any expe∣pectation of a future reward. Whereas our late leaners and lingerers after such a kinde of sect, could be content to deny all these, meerly for this intent that so they might serve them∣selves wholly, sin more gree∣dily, live now more securely, and feare no future penalty. But as doating sleepes or dreams, awaken to greater di∣stractions: so doe false opini∣ons, to the more fearfull Con∣victions; Especially all fond perswasions touching God or the Divel (if not otherwise re∣canted) are confuted by their own sad experience at the last. And (as to the point in hand)

I could instance from Story (but that I resolve against all such dilatations in this Epi∣tome) how many have had no faith of witches being, til they have had a sense of them, and then their bewitched body or goods, has served to unbe∣witch them of their opinion & Conceit. But there are also a sect or sort, that (on the other hand) are as superstitious in this point, as these can be infi∣delious. They conclude pe∣remptorily (not from reason, but indiscretion) that witches not only are, but are in every place, and Parish with them, every old woman with a wrin∣kled face, a furr'd brow, a hai∣ry

lip, a gobber tooth, a squint eye, a squeaking voyce, or a scolding tongue, having a rug∣ged coate on her back, a skull∣cap on her head, a spindle in her hand, and a Dog or Cat by her side; is not only suspected, but pronounced for a witch. Every new disease, notable ac∣cident, mirable of nature, rari∣ty of art, nay and strange work or just judgment of God; is by them accounted for no other, but an act or effect of witch∣craft. And for this the Witch must bee suspected; and this suspition, though it bee but late, of a few, and those the under sort, yet is it enough to send for the Witch-searchers,

or witch-seekers (a trade ne∣ver taken up in England till this) whose lucratory skil and Experience is not much im∣proved above the outward senses. For if you will not admit a big, or a boyl; a wart, or a wen; a push, or a pile; a scar, or a scabbe; an issue, or an ulcer; for a palpable Wit∣ches marke: yet then shall it certainly be determined to be in such a place, as for shame, and in very truth, is not to be named. Put to save the trou∣ble and Charges of the witch-finder, they will undertake to try the Witch of themselves, yet by no other rules then those traditionall, and of their

own superstition. Nay and (I tromble to record it) they will have the witch presently pu∣nished, and the issue thereof shall prove no lesse then capi∣tall; and yet by no Law, but that of their own Law lesse fu∣ry. Now of these two sorts, I hold the last not only the more numerous, but the more dan∣gerous of the two. Not that I thinke there is charity in the one opinion, as I am sure there is iniquity in the other. But for as much as the superstition of the one, is one maine cause of the others Infidelity. For I have known the simpler mea∣ning therefore backeward to beleeve any are thus guilty;

while they have observed the ruder conditioned so overfor∣ward to pronounce upon the innocent: yea and some wise men too, have put it to a great dispute, because they have read (as appears in story) that men of the most eminent wis∣dome and holinesse of their times have (by such people as these) been slandered for Wit∣ches. I could give instance in Abraham, Ioseph, Moses, Da∣niel, Athanasius, Wicklef, Lu∣ther, &c. And it is the more easie to be believed, in that our Saviour Christ himselfe, not only escaped not so blasphe∣mous a Calumny, Matt. 9. 34. and 12. 24. (I abhor to speake

what like Imputation of some in after Ages) but also fore∣told that his chiefest servants should bee slaundered in like manner, Mat. 10. 25. But what? did Christ therefore deny that there were any Witches? nay hee rather confesses it for di∣stinction sake, Matt. 12. 27, 28. And verily no abuse of men (either on one side or other) must debarre from concluding of Truth. I therfore (in a plain and full way) determine here, as doe the orthodox, viz.

That as there have been; so ther are, & wil be witches unto the worlds end. When Witch∣es first were in the world, is uncertain, before Pharaohs Ma∣gitians;

we read Ioseph talking (like an Aegyptian) of divina∣tion, Gen. 44. 5. 15. (which he spake certainly not to bewray his Profession, but conceal his Person.) Old Authors relate that Cham was the first Witch (who among the Gentiles was called Zoroaster) and that hee taught this divellish Art to his son Mizraim, and he to the Ae∣gyptians his People; and they that their learning to the world. Some say, the Divell was the first Witch when hee plaid the Impostor with our first Parents, possessing the Serpent (as his Impe) to their delusion, Gen. 3. and it is whis∣pered that our Grandame Eve

was a little guilty of such a kind of Society, inasmuch as such an Enmity was immedi∣ately denounced upon it. But no matter whether Witches & Witcherafts began with the world or no; we are too sure they are not like to end, but with the world, 1 Tim. 4. 1. And speaking of the world & Wit∣ches, I take roome enough to determine their Existence. For haply in some Places, and at some purer Times of the Church, a Witch may not then and there be found, Deut. 18. 10. Micah 5. 12. Zach. 13. 2. at least wise comparatively, not in those Multitudes, or Multi∣plicities. And thus explained

my determination stands firm to any mans beliefe for these Reasons following.

1. Because the holy Scrip∣tures speake of Witch-craft as of a specifique sin, 1 Sam. 15. 23. Gal. 5. 20. Now no accident can subsist without a Position or Concession of its proper sub∣ject in whom it must of neces∣sity inhere. 2. The word of God discovers and describes them by their severall names, Deut. 18. 10. Now names are not gi∣ven to things that are not: nay the variety of names serve to note their Multitude in the Concrete, as well as their mul∣tiplicity in the Abstract. 3. God Almighty has Enacted Lawes

and Penalties against them, Exo. 22. 18. Lev. 20. 27. which were not instituted for, nor can be executed upon shadowes & meer nothing. 4. It is carefully forbidden to seeke after such, Levit. 19. 31. which how vaine were it if none such were to be found? Because though indi∣viduall acts may perish with the Authors, yet never any specifique sin (once here) quite vanished hence; but (through the common roote of Corrup∣tion) was propagated to all A∣ges. 6. Because the Devill (through his depraved know∣ledge) hath devised perpetuall Rules of Witch-crafts; such as he not only suggests imme∣diately

and occasionally; but hath delivered them to impi∣ous wretches, to be traditio∣nally taught and communica∣ted from one Generation to a∣nother. 7. Because the Divell labours continually to uphold the visibility and eminency of his kingdome, which he doth in and by, none more then such as these. 8. Even Heathen by the light of Nature, have asserted such to be: nay and by the Law of Nature, convin∣ced them to be such. 9. The o∣pinion and judgement of so many learned men in all pro∣fessions. (Philosophers, Histo∣rians, Lawyers, Physitians, Di∣vines, Schoolmen, Summists,

Casuists, Kings and Princes) that have shown so much Art and industry, in their demon∣stration and discovery. 10. The observation, Tradition, con∣fession, practise and experi∣ment hereof (in all Ages, and among all Nations) is more then manifest.

The Generall thus confir∣med, let me also adde a touch upon these particulars. 1. That Witches have been more fre∣quent in some Ages of the World, then others, namely, the more blind, dissolute, pa∣ganish, Idolatrous, superstiti∣ous. 2. That Witches have al∣ways abounded in some coasts of the World, more then o∣thers;

as namely, where the Gospell is not; where it is not so plain, pure, and power∣full; and where Witch-craft is made either their Religion, or their Trade. 3. That Witches are to be found in some Reli∣gions, more then others, that is to say, not only wher witch∣craft it selfe is counted a Reli∣gion; but where Religion it selfe is superstitious, and so disposing to Witch-craft. 4. That there has been, are, and are likely still to bee, more Witches under the Popish; then in the Protestant Reli∣gion. For not only their Popes, Priests, Fryers, Nuns, (many of them) have been notorious

Witches: but their praestigious miracles, & superstitious rites little better then kindes of Witch-crafts.

Now though I find it easier to determine of Witches, that they are; then to discover what they are, yet I may give occa∣sion to apprehend something to that purpose, from this one maine conclusion, viz. That Witch-craft, or the sin of Wit∣ches, is the most great & grie∣vous, the most deadly & dam∣nable sin, that a mortall man may be guilty of. I conceive it second to none that can possi∣bly here be committed, and my Reasons are,

1. Because it is called an a∣bomination

unto the Lord, Deut. 18. 12. which is never said but of those Impieties that are of all other most Exe∣crable.

2. Because all other sins and disobediences, are but compa∣red to this for hainousnesse, 1 Sam. 15. 23. Now the thing compared is alwaies inferiour to that to which it is compa∣red.

3. Because Witch-craft in Hebrew, Greek, and Latine is commonly called by the name of Evill-doing: signifying (as say the Antients) that it is the greatest evill that can be done.

4. Because it is the most ma∣licious and immediate aver∣sion

from the greatest Good; and the most malicious and immediate conversion to the greatest Evill. For here is God Renounced and defied; and the Divell embraced and ado∣red.

5. Because no sin upon earth so tempts God, as Witch-craft doth. Next to the Divells im∣pudent tempting of Christ: was Balaams importunate tempting of God. It even tempts the Divell to tempt God. For little or nothing can the Divell doe for the Witch by a Leaguer Commission; but as hee is faine to tempt Gods Permission at every turn. Else Satan had not craved a second

power against Iob; after a con∣fession of the first.

6. Because it is the most ab∣horred of all those sins, which we cal the sins against Nature. Not onely in regard of that horrid illusion of an Incubus: but also in respect of common society; for as it is most natu∣rall for man to be sociable, so it is most unnaturall to him to associate himselfe contrary to his kinde. And so much the more in this, in that it is a∣gainst not only a naturally ari∣sing, but a divinely imposed Antipathy, Gen. 3. 15. 1 Cor. 10. 20.

7. Because a Witch is an An∣tichrist, opposite to Christ not

only in his Works, but in his Person; for as Christ is a God incarnate: so is a Witch (as it were) a Divell incarnate. I do not say, a Witch is the Anti∣christ; but I am sure, the Anti∣christ must needs be a Witch, 2 Thes. 2. 8. 9, 10, 11.

8. Because the blasphemy against the holy Ghost, is grounded upon an imputati∣on of Witch-craft, Matth. 12. 24, 31. And the sin it selfe ap∣peares (by direct literall dedu∣ction) to be a malicious impu∣tation of the works of the De∣vill to God; and of the works of God to the Devill: which who are so guilty of as are Witches, that make God their

Divell, and the Divell their God? as is evident to be obser∣ved, in their solemn and expli∣cite pact or League. Neither do I know any one particular sin, to which the expression of the sin against the holy Ghost in Scriptures, with the proper∣ties that Divines make there∣of, may be more aptly & pre∣cisely applyed, then to this sin of Witch-craft.

2. Case. How many kindes of Witch∣es may there be conceived?

A Right beliefe of Witches cannot bee without some distinct conception of their kinds, holy Scripture (to set forth their severall kinds) reckons up 8. severall names

of them at once. Deut. 8. 10. 11. Some say nine; making the first paraphrasticall descripti∣on (that of causing the sonne or the daughter to passe tho∣row the fire) to bee a certaine species of Witch-craft: which I conceive rather to be a gene∣rall Act or Rite, of consecra∣ting or devoting themselves & theirs to the Divells service; answerable to that which wee commonly call the Witches Covenant, Compact, or Con∣foederation with the Divell. Because it is still set before those other particular Acts, as if it were but some kind of preparation or disposition to them, Lev. 20. 5, 6. 2 King. 21. 6.

All the rest of the Words, or Names (were it not that ple∣nary Enumerations cannot be without distinctions) are so promiscuously used, variously translated, and indifferently interpreted, that it is hard to observe any specifique diffe∣rence between them. Give me leave to ghesse at them as di∣stinctly as I may. 1. Wee thus translate the first, One that u∣seth divination. But the He∣brew speakes somewhat more Emphatically, One divining divinations. To shew, that such his divinations were of his own divining, or devising; who presumed, or undertook to teach or tell of things con∣tingent

and fortuitous, whe∣ther future, or absent; and what hereafter might happen to such a person, such a State; And such a one I may not a∣misse call the Gipsie, or for∣tune-telling Witch. 2. An Observer of Times. The Ra∣dicall derivation of this Word or Name is thought so va∣rious, that I know not well how to determine here, what kinde of Witch. Some con∣ceive it from an Hebrew root that signifies to answer, being interrogated in dubious mat∣ters; and so I may say it is the Oracle Witch. Some from casting a mist before the eyes, and then is it the jugling or

praestigious Witch. Some from a word of the Clouds; then is it the Astrologian, Starre-ga∣zing, Planetary, Prognostica∣ting Witch. Some from a word that notes a Time, and that de∣stinate or determinate to such a purpose, as lucky, or unluc∣ky; then is it the superstitious season-searching, or (if you will) the Time-serving Witch. 3. An Enchanter, or a chaun∣ting Witch, using to that pur∣pose certaine Odes, Songs, Verses, Tones, Numbers, and may signifie either the Can∣ting or Calculating Witch. But there is a word of fuller and nearer sound to the originall, that signifies the Serpent: so

may it bee the Serpentine, the venesick or Poysonous Witch. 4. Or a Witch. The Originall Word is used so promiscuously, for all man∣ner of Witches, that makes our Translators to render it in the common English word onely. Yet doth it more narrowly import, such a kind of Witch that works partly after a poy∣sonous, partly in a praestigious way. 5. A Charmer, and that is an Exorcist or conjuring Witch. But the Hebrew ex∣presses it thus, one joyning So∣ciety, viz. either with the De∣vill, or with other Witches: and so it is the assembling or the associating Witch. 6. A

Consulter with Familiar Spi∣rits. The Hebrew intimates, one that carried the Spirit in a Bottle, a Bag, a Pitcher, and so kept it as a familiar; or ra∣ther whose Belly heaved, and swelled, and sounded like a Bottle, whence the Devill spake or replyed: and thus is it the Gastromanticke, the Ventriloquist, or if you will, the Bottle-bellyed Witch. 7. A Wizzard, or Sciolist, that is the Magicall, Speculative, Scientiall, or Arted Witch. 8. A Negromancer; that is one that sought to the Dead, and consulted them, to know what should become of the Living. Or, that haun∣ted

Graves and Sepulchers, as well praedigiously to raise the dead, as to be praestigiously re∣solved by them. You may call such an one, the Mortal or the deadly Witeh.

To all these Names, more then ten times might be added from other Languages, ex∣pressing the severall sorts of Witches and Witcherafts; ei∣ther from their Nature, Art, power, practice, matter, form, end, author, meanes, instru∣ment, or effect. But (because I labour all I may to bring the whole business to a Previate) I shall onely treat of such kindes or sorts of them, wherein they are more universally both

comprized and distinguished.

1. According to the vulgar conceit, distinction is usually made betwixt the White and the Blacke Witch: the Good, and the Bad Witch. The Bad Witch, they are wont to call him or her, that works Male∣fice or Mischiefe to the Bodies of Men or Beasts: The good Witch they count him or her, that helps to reveale, prevent, or remove the same. But such consider not, that devils (with as certaine a Science and as safe a Conscience) may be di∣stinguished into Good, and Bad, as Witches. Rather, that the accounted Good Witch, is indeed the worse and more

wicked of the two. For as Sa∣tan, being a Fiend of darknes, is then worst when hee trans∣formes himselfe into an An∣gel of Light: so likewise are his Ministers. Now both these working by the Devill, whereas the worst hurt that the one does, proves but to be∣witch the Body, or outward man: the best helpe that the other can doe, tends and turns to bewitch the inner man or Soule. In as much as it begets in the party to be thus holpen; either a Petition, or at least an inquisition: either a perswasi∣on, or at least an expectation; which is a faith or assent of the same nature that the Witch

now workes by. Notwithstan∣ding all this it is objected, that the Good Witch does good, & opposes the Bad Witch, and the Devill, and therefore cer∣tainly can be none of his, nor have any dealings with him. For if Satan cast out Satan, he is divided against himselfe, how shall then his Kingdome stand? Matth. 12. 26. Are not these now the Patrons of Wit∣ches themselves that can make Scripture plead for them? To whose mis-applying it is thus replyed: That if Satan should cast out Satan spiritually, or out of the soule, here were a division indeed, and now his Kingdome could in no wise

stand: But for Satan to cast out Satan corporally, or out of the Body onely; this may be done by a combination, and so his Kingdome may grow the more. For thus he agrees, and willingly yeelds to his owne Children and Instru∣ments to be (even by them) ejected out of the Body: that so by the faith (both of the doer and receiver) he may the more easily be admitted into the Soule.

2. Witches may universal∣ly be thus distinguished into either the Arted or the Pacted Witch. The Arted Witch, or one onely speculative upon the abstruse Mirables of Na∣ture:

who by searching into her occult Qualities, her hid∣den powers, and secret ver∣tues, her Sympathies and An∣tipathies; and by applying fit∣ly Actives unto Passives; now urges nature so Artificially, that he makes her conclude & assent to work wonders: (And happily thus far may proceed both with true Sciēce, & good conscience.) But what through vanity of Science, error of Conscience, lability of inno∣cence; what through curiosi∣ty, Credulity, vain Glory, &c. is at length taken in the snare of praestigious and Diabolicall delusion. And now applies the Creature to those ends and

uses; to which, either by its owne propensity, or by Gods Institution, it was never incli∣ned. The pacted Witch is one only Operative, about some prodigious or Praestigious things, and that only by ver∣tue of a superstitious Compact or Contract made with the Divell, without, or against all Rules and orders of Nature, Art, or Grace.

3. A generall distinction (as touching kinds) may be of the Active, and the Passive Witch. The Active Witch I conceive to Act together with the Di∣vell; but the Passive Witch to be Acted rather by him. One by way of Confoederation; the

other by reason of some obses∣sion, One as it were tempting the Divell; the other rather tempted by him. One as it were the Author, and the Divel the Instrument; the other but the bare Instrument, and the Di∣vell the sole Author. One ma∣liciously rejoycing and glory∣ing in prodigious prankes and Exploits; the other somewhat irking and ashamed. One not infesting onely, but infecting also, by seeking to make o∣thers Witches; the other wil∣ling or wishing rather to bee unmade it selfe. Of the one kinde I reckon the Witch of Endor▪ I Sam. 28. of the other, the Damsell in the Acts, Acts

16. Yet ought even the Passive Witches to bee distinguished into the meerly, and the mixt∣ly Passive. The meerly Passive be simply daemoniacks, but not Energumenists. That is mainly suffering, rather then Acting by the Divell: more ex∣cruciated and afflicted, then occupied or exercised by him. The mixtly Passive be not the Obsessed only, but the Opera∣tive likewise. Of more Active at first in giving up their Wills to Satans slavery, now become more Passive and led Captive by him at his will. First offe∣ring themselves freely and vo∣luntarily; after forced, and as it were necessitated to doe his

drudgery. The Divell now in∣festing them, if they grow slacke to infest others.

3. Case. Whether there be not sundry degrees of Witches and Witch∣crafts to be considered?

ORiginall sin indeed (being one & alike in all) admits of no variety of degrees in any. But witchcraft is an actuall, & therefore none are borne, all are made Witches. Talk they what they can of an Incubus, the Divell and the Witch pro∣duce not to witch-craft by Generation but seducement. Moreover, when by witch∣craft one growes so high as the sin against the holy Ghost, ther's now no further measure

(save in numericall Acts) for one Witch to exceed another. Otherwise there's no sinne (ta∣ken indefinitely) but may ad∣mit of severall Measures, and so (to every mans considerati∣on) highten or lessen the guilt or poenalty to that subject in which it inheres.

It is worthy to be conscio∣nably waighed; that in witch∣craft there is an Inchoation, as well as a Consūmation. 1. The Inchoation or disposition to witch-craft is in superstition. The Fathers, and Schoolmen therefore are not much amisse in defining witch-craft by su∣perstition: Making this to be the Genus, and gathering the

other in all the species under it, so that no kind of Witch∣craft may be named, which is not found upon superstition, and works not by it. Because in this main Act, superstition and Witch-craft both agree; to apply the Creature as means unto those ends and uses; un∣to which it is neither apt by its own nature, nor thereunto or∣dained by divine Institution. Only these two differ in de∣grees; for superstition is witch∣craft begun, and witch-craft is superstition finished. Where∣fore now, since Superstitions are the seedes of witch-crafts; and we all have in us the seeds of superstitions; how ought we

then to take heede of nourish∣ing superstitions; and those e∣specially that bend & dispose to witch-craft? which are in∣deed too much to be observed in the Observations, Traditi∣ons, Opinions, Affections, Professions, Proverbs, Practi∣ses, Occupations, and Conver∣sations of the Vulgar. Lord! how many are the sorcerous superstitions of the Many? As they are too too notorious; in observing of seasons for lucky or unlucky; in foretel∣ling of Fortunes and destinies; in marking of Contingences and Casualties; in casting of Lots; in regarding of dreams; in making of meales, in using

of sports, in securing of feares, in promoting of hopes, in cu∣ring of diseases, in making of Marriages, in taking of Jour∣neys; and the like: All which (in truth) are grand supersti∣tions, or petty kinds of witch∣crafts. Yet are not to bee neg∣lected neither: for without Gods good Grace, and great mercie, they easily grow to a higher measure or degree of that kind of malignity. 2. The Consummation and Comple∣tion of witch-craft, is in the Witches absolute Pact, and re∣all Fact, whereby it is cove∣nanted & consented to work, not by God, not by nature; not by Art, not by reason; but

by diabolicall delusions alone.

Likewise of reall and abso∣lute Witches, there are several degrees to bee considered ac∣cording to severall kindes of them. As the good Witch is to bee judged and esteemed worse then the bad; the Idola∣trously pacted, worse then the Cunningly Arted, the perni∣tiously operative, worse then the fondly speculative: the mischievously Active, worse then the abused Passive. For if among very Divels one may be found worse then another, Lu. 11. 26. how much more a∣mong Witches? nay even a∣mong Witches of the same kind, there are also conside∣rable

degrees or aggravations to guide a Conscience, either as touching private Estimati∣on, or publike Censure, viz. 1. From the Time, as the inve∣terate Witch is to bee thought worse then the Novice. 2. Place, As a Witch at Court, is worse then a Witch in the Countrey, and a Witch in the Church worse then a Witch in her own Cell. 3. Sexe, As the Male witch is worse then the Female. For though she may be more envious and malici∣ous; yet he has abused the A∣bler and Nobler Sexe. 4. De∣gree or Quality, as Jezabel was worse then the Witch of En∣dor. 5. Profession, As the Chri∣stian

Witch is worse then the Pagan. 6. Office, As the Cleri∣call is worse then the Layicke Witch. 7. Object, As to practise witch-craft on Men is worse then if on Beasts only. 8. Mali∣cious intent, As to have made one Witch, is worse then to have bewitched many.

4. Case. What it is that makes a Witch to be a Witch, and one that may justly be so called and accounted?

IT is safe to believe that there are Witches; and that those also are of severall kindes and degrees. But very unsafe to pronounce peremptorily up∣on such and such for Witches; and that upon false grounds, as vulgar report, bare suspiti∣on,

suspected Ancestors, de∣crepit age, froward affection, an ill tongue, or any casual ac∣cident or Event. Right effects are only censured with a safe Conscience, by those that are able to discerne them in their proper Causes; Now therfore 4. Causes are to be observed, al concurring to the making up of an absolute Witch, viz. God utterly deserting, the Devill delusively invading, speciall sins hereunto disposing, and the Compact throughly Com∣pleating.

1. God the deficient Cause. His desertion was enough to make an Angell become a De∣vill: how much more then for

a man to become a Witch? Yet all this is no adding to the Creatures malice, but onely to give it up to its owne power, that it may be knowne how e∣vill it is, if his goodnesse bee once substracted. Nay, God is here not only a permissive, but a directive cause. For what forbids that God should not as justly and wisely concur in this Act, as in all other evills of sinne? Yea great Reasons are to bee given both for his per∣mission and direction herein. As, 1. for the manifestation of his owne Glory. As hee did the first Witches we read of, Exod. 7. 12. and 8. 18, 19. 2. For the tryall of the faith &

patience of his Saints and Ser∣vants, Deu. 13. 1, 2, 3. 3. For the hardning of the wicked in their wilfull delusions, Exod. 7. 22. 2. Thes. 2. 9. 11. 4. For to make the Witches them∣selves examples of his justice both here and hereafter, Exo. 9. 12. Isa. 19. 3, 4. & 44. 25. Act. 13. 11. Revel. 21. 8. 5. For the more confusion of the Devill himselfe both in his frustrati∣on and ejection. Isa. 44. 25. Mic. 3. 6, 7. Matth. 12. 28, 29. 1 Ioh. 3. 8. Acts 16. 18.

2. The principall Efficient of a Witch is the Devill, who indeed is the father of all such; and they his chiefely begotten Children. I meane it not by

way of Incubus; which I can∣not believe to be other then the height of all phantasticall Delusions, though the Patrons of it never so earnestly in∣stance in those hairy ones, or shaggy ones, (for so the word sounds being either way pro∣nounced) Lev. 17. 7. Isa. 13. 21. By which are to bee under∣stood not devills Brats, but Devills themselves that ap∣peared to Witches in such shapes when they worshipped them: Or in the Fawnes, Sa∣tyrs, Sylvaries or Syrens, that the Poets sing of: Or in the Legendary Stories of our Merlin or their Magdalen: Or in the Plebeian-traditions of

Fairies, Elfes, and Change∣lings: Or in the old or latter Stories of such like Indian ra∣ces. All these are not enough to move my beliefe; and so much the lesse, because they have impudently blasphemed Divum Lutherum, to be one of this brood. But when, I say, the Devill is the Father of Witches, I meane it after no other manner then as hee is of all the wicked, John 8. 44. by the seduction of sinne, not a∣ny production of nature. Yet I grant them his Children by a more speciall and mutuall a∣doption, and of all others most bearing his Image and simili∣tude. And thus he goes about

his worke in their forming & framing. All Witcherafts for their Originall, Invention, O∣peration, and use, being pri∣marlly in the Devill (as the Issues of his depraved know∣ledge) onely he perceives that hee wants fit instruments for their execution. And there∣fore finding a faithlesse heart, a froward nature, a feeble Sex, an impotent age, an illiterate Education, a melancholy con∣stitution, and a discontented condition: hee now workes further (and for his speciall purpose) to blinde the un∣derstanding more and more, to deprave the will, to inordi∣nate the affections, to perturb

the passions, to possesse the interiour, and delude the exte∣riour senses: and so infusing execrable suggestions, of mur∣muring against God, and de∣sire of Revenge against Man; he thus though not absolutely inforces them, yet efficacious∣ly inclines them to become Witches. And it is further to be observed, that the fittest subject or matter for him here to worke upon, are women commonly: And therefore (in Hebrew) a Witch is for the most part rendred in the Foeminine gender; and there are many proverbs like that of the Rabines, More women, more Witches. The reason

hereof is rendred variously, from the Sexes Infirmity, Ig∣norance, Impotence of passi∣ons and Affections melancho∣ly, solitarinesse, timorousnesse, credulity, inconstancy, &c. But let not the Male bee boa∣sting, or secure of their Sexes Exemption or lesse dispositi∣on. For wee read of Pharaohs Magitians, Nebuchadnezzar's Astrologers, Manassehs Wiz∣zards, of Balaam, Simon Ma∣gus, Elymas the Sorcerer, &c. As well as of Jezabel, the Witch of Endor, the Pytho∣nisse, &c. And those the more notorious and malignantly o∣perative Witches of the two.

3. The moving or provoking

Causes, are divers sins, that more eminently dispose to witchcraft: such as are, 1. Ido∣latry; therefore are these two (Idolatry & witchcraft) con∣joined so frequently, Lev. 20. 5, 6. 2 King. 21. 5, 6. and 23, 24. Gal. 5. 20. 2. Superstition▪ as is said before. 3. Swearing, and blaspheming, Mal. 3. 5. 2 Thes. 4. 9. 4. Imprecation or cursing, and therefore to curse, is as much as to bewitch, Num. 22. 6. 5. Inordinate vagrant lusts, 2 Kings 9. 22. Nahum 3. 4. 6. Curiosity, this makes the Magicall Witch, Acts 19. 19. 7. Envy, hatred, malice, desire of revenge, Gal. 5. 20. 8. De∣praved and indulged Melan∣choly;

which notably dispo∣ses the matter to the introdu∣cing of such a forme, Isa. 13. 21. & 34. 13, 14. 9. Covetousness, poverty, &c. Mic. 3. 11. Nah. 3. 4. That all these are provo∣cations to Witchcraft, wee have it abundantly in story, e∣ven from Witches owne Con∣fessions. And this use are wee to make of it, that as we would not bee given over to Witch∣craft: so should wee not give our selves over to those sinnes that so proximately dispose & incline us thereunto.

4. The formall cause of a Witch, is the Covenant, Com∣pact, Contract, Confoederati∣on, League, societie, familia∣rity

with the Devill. Which hidden mystery of iniquitie is more generally consented to, that it is; then exactly disclo∣sed what it is. All are ready to take the Witches Compact for granted, yet few (for ought I see) can well tell us what it is. Nay the Learnedst, are readyer to distinguish it, then to define it. So that hereupon it hath been some∣what dissented; and that moreover in regard of Satans prestigious delusion herein, Iudibrious convention, pro∣digious profession, impious stipulation, perfidious inten∣tion, ridiculous obsignation, &c. And (in very truth) but

to Discusse this said solemn Pact or League (according to probabilitie or possibilitie) as it is meerely related touching the formality or solemnity of it: were enough to settle a judicious mans faith upon the vanity of it: if not upon the nullity altogether. For thus Fryarly Authors, together with the Tradition of the vulgar, make it up like a Tale or Legend, viz. How that the Convention for such a so∣lemne Initiation being pro∣clamed (by some Herald Imp) to some others of the Confe∣deration; on the Lords day or some great Holy day, or chief Festivall, they meete in some

Church neer the Font, or high Altar, & that either very Ear∣ly, before the Consecrated bel hath tolld, or the least sprink∣ling of holy water; or else ve∣ry late after all services are past and over. Where the par∣ty in some Vesture for that purpose, is presented, by some Confederate or familiar, to the Prince of Devills; sitting now in a Throne of Infernall Maje∣sty, appearing in the form of a Man (only labouring to hide his cloven foote) To whom (after often bowing, and ho∣mage done in kissing his backe parts) a petition is presented to be received unto his Associ∣ation and protection; And first

(if the Witch bee outwardly Christian) Baptisme must bee renounced; and the Party must be Re-baptized in the Devills name, and a new name is also imposed by him: and here must be God-fathers too, for the Devill takes them not to be so adult, as to promise and vow for themselves. But above all, he is very busie with his long nayles, in scraping and scrat∣ching those places of the fore∣head, where the figne of the Crosse was made, or where the Chrisme was laid. In stead of both which, he himselfe im∣presses or inures the marke of the Beast, the Devills Flesh∣brand upon one or other part

of the Body: and teaches them to make an oyle or oyntment, of live Infants stoln out of the Cradle (before they be signed with the sign of the Crosse) or dead ones stolne out of their Graves, the which they are to boyle to a Jelly; and then drin∣king one part, and besmearing themselves with another, they forthwith feel themselves im∣prest and endowed with the faculties of this mysticall Art. Further the Witch (for his or her part) vowes, (either by word of mouth, or peradven∣ture by writing, and that in their own blood) to give both body and soule to the Devill. To deny & defie God the Fa∣ther,

the Sonne, and the Holy Ghost. But especially the bles∣sed Virgin, convitiating her with one infamous nick-name or other. To abhor the Word and Sacraments, but especially to spit at the saying of Masse. To spurne at the Crosse, and tread Saints Images under feet. And as much as possibly they may to profane all Saints Reliques, holy water, conse∣crated salt, waxe, &c. To bee sure to fast on Sundayes, and eate Flesh on Fridays, not to confesse their sinnes however they do; especially to a Priest. To separate from the Catho∣like Church, and despise his Vicars primacy. To attend his

nocturnall Conventicles, Sab∣baths, Sacrifices. To take him for their God, worship, in∣voke, obey him, &c. To de∣vote their Children to him, & to labour all they may to bring others into the same Confe∣deracy. Then the Devill for his part promises to be always present with them, to serve them at their beck. That they shall have their wills upon a∣ny Body, that they shall have what riches, honours, plea∣sures they can imagine. And if any be so wary as to thinke of their future Being, he tells them they shall be Principali∣ties ruling in the Aire; or shall but bee turned into Impes at

worst. Then hee preaches to them to be mindefull of their Covenant, and not to faile to revenge themselves upon their Enemies. Then he com∣mends to them (for these pur∣poses) an Impe, or Familiar, in the shape of a Dogge, Cat, mouse, rat, Weafle, &c. After this they shake hands, embrace in armes, dance, feast & ban∣quet, according as the Devill hath provided in Imitation of the Supper. Nay, oft times he marries them ere they part, either to himselfe, or their Fa∣miliar, or to one another, and that by the Book of Common prayer (as a pretender to witchfinding lately told me in

me in the Audience of many.) After this they part, till the next great conventicle or Sab∣bath of theirs, w^ch is to meet thrice in a year, conveyed as swift as the winds from remo∣test places of the Earth, where the most notorious of them meet to redintegrate their Co∣venant, & give accoūt of their Improvement. Where they that have done the most exe∣crable mischiefe, and can brag of it, make most merry with the Devill, and they that have been indiligent, & have done but petty services in compari∣son, are jeered and derided by the Devill and all the rest of the company. And such as are

absent, and have no care to be assoygned, are amerced to this paenalty, so to be beaten on the palms of their feete, to be whipt with iron rods, to be pincht and suckt by their Fa∣miliars till their heart blood come, till they repent them of their sloath, and promise more attendance and diligence for the future. Thus you see what we are likely to attain to, by searching too precisely into Diabolicall solemnities; a∣mongst some probabilities to manifold Impossibilities, & ab∣surdities, among some truths, to manifold superstitions.

But laying aside all curiosity (as indeed not necessary) in

seeking to informe or resolve our selves of the form or man∣ner of this Diabolicall Com∣pact: wee may with modera∣tion content our selves, that some reality is to be concei∣ved, amongst many praestigi∣ous Delusions. A substantiall Covenant, notwithstanding all the fallacious Ceremonies. Though nothing but Impo∣stures in the principall Agent, yet reall Depravation in the rationall Instrument. For albe∣it this mysticall Leviathan will make no faithfull Cove∣nant, Iob. 41. 4. nor can be∣cause of the irreconcileable omnity, Gen. 3. 15. neither will indeed bee bound to be a Ser∣Servant,

to bee compelled at the Witches command: neverthelesse to inshare-such in their superstition, may hee simulate the same. And after the working of Satan, with all power and signes and lying wonders, and deceiva∣blenesse of unrighteousnesse; God may send them strong Delusions, that they may beleive a lye. 2 Thess. 2. 9, 10, 11. Likewise the Spirit spea∣keth expresly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits and Do∣ctrines of Devills. 1. Tim. 4. 1. Neither is there any doubt to bee made, but that a Cove∣nant

may be made with death, and an Agreement with Hell, Esa. 28. 15. and that fellowship may be had with Devills themselves, 1 Cor. 10. 20. wee know well that the Tempter is ready to propose both the Condition and the Reward of a Compact, Matt. 4. 9. And wee heard before that one name of Witches is to bee cal∣led Ioyners or Consociators, scil. not onely among them∣selves, but with the Devill also. Besides the Devil is Gods Ape, and one that faines to imitte him though in con∣trary wayes. And therefore as God makes a Covenant of Grace with his: so doth the

Devill with his a Covenant of Death. Neither indeed is the universall Confession of Wit∣ches themselves (touching such a compact) to be disre∣garded. For who knowes the guilt of their owne Conscien∣ces better then they them∣selves? and though they tell us of never so much Delusion, yet can wee conceive the cor∣ruption that is in it. Nor yet is the consent and experience of all Ages to bee rejected: that tells us of such Facts of Witchcraft, as must necessari∣ly be concluded to follow the same. For where any extraor∣dinary or wonderous thing is done; and that neither by

the power of God, nor of the good Angels; nor by the power of Nature▪ nor of Art; it must needs be done by the power of the Devill. And in the Instrument that doth it either the force of a possession▪ or the vertue of some Part▪ is necessarily to bee supposed which is briefely thus to bee discerned. The Devill may worke the first way upon a man against his will to punish and torment him: But he workes not with him, at his will, or to serve him; but the second way alone.

Such a Covenant or compact is unanimously delivered by the Learned, to bee two fold▪ Explicite, and Implicite. 1. Ex∣plicite,

or Expresse, by word or writing; wherein it is mu∣tually stipulated; the witch to doe the Devills will; and the Devill to doe the witches will and all this more visibly, for∣mally and ceremonially Con∣firmed. ••. Implicite or more secret: which is conceived, may be done divers wayes; as first▪ by a meer Assent that the Devill should doe it, and saith that he will doe it. 2. By a Pro∣••ey, yeilding and assenting to receive and use, Rules, signes, and meanes from other Wit∣ches, without any immediate vow or Conference as yet. 3. By using superstitious Innova∣tions, or Imprecations, witha

perswasion or Expectation of their Issue. 4. By employing meanes to those purposes, to which God never appointed them, nor their owne nature enclined them; and yet confi∣dent of their Effect. 5. By seeking too, and consulting with Witches for their ad∣vice, helpe, &c. For there is the same faith and assent now both of the Consulter and the Practiser. 6. By assenting to use such meanes and signes as witches also use: (viz. Charms, Spells, Characters, Figures, Circles, Ligatures, words, phrases, Ceremonies, gestures, &c.) not well considering the superstitious institutions, but

peradventure perswaded of some real vertue in them. For even Witches themselves make certain Confections (as Broths, oyles, unguents, pow∣ders, &c.) the vertue whereof they impute not solely to the Devil, but partly to the things themselves.

Now let Witches be Exa∣mined upon these two maine Grounds of their making: and where one is so become after an explicite manner of Covenanting; more then ten of them are guilty after the Implicite and Invisible way onely. And there is this Dif∣ference (which would be no∣ted) between them. The Ex∣plicite

Covenanter is the no∣torious and audacious; the Implicite but a Novice and a Bastard in comparison. The Explicite hath alwayes some visible or sensible familiarity; so hath not the implicite as yet. The Explicite is become a perpetuall witch; the Im∣plicite may onely be but so for that present Act, or time being: onely this is to be feared; the Implicite being hardned a while, may grow to be Expli∣cite at length.

5. Case. What are the Signes and Markes of a Witch, whereby such an one may be rightly discer∣ned, and so censured?

SIgnes of a Witch are either true or false; right or wrong:

And this is a signe that Igno∣rant and ill men have presu∣med to judg and censure here, as well as others; Nay, in that the received signes or markes are more false then true; more strong then right; it is a signe that such kind of men have beene more forward to cen∣sure here then others. For as the men were, so were their Markes either more or lesse advised. Amidst which varie∣ty, let me here distinguish of some unwarrantable, some probable, and some more in∣fallible.

1. Some Marks, or Tokens of Tryall altogether unwarran∣tatable; as proceeding from

Ignorance, humor, superstitiō; such are, 1 The old paganish sign, the Witches long eyes. 2 The Tradition of the witches not weeping. 3 The Witches making il favored faces & mū∣bling. 4 To burn the thing be∣witched, &c. (I am loath to speak out, lest I might teach these in reproving them.) 5 The burning of the thatch of the Witches house, &c. 6. The heating of the horseshoe, &c. 7. The scalding water, &c. 8. The sticking of knifes acrosse, &c. 9 The putting of such and such things under the Thresh∣hold, and in the Bedstraw, &c. 10 The seive and the sheares, &c. 11 The casting the Witch into the water with thumbes & toes tyed across, &c. 12. The

tying of knots, &c. If these (or the like) be signs, to try and know a Witch by; certainly it can be no other Witch but the user of them. And if it bee ob∣jected, that the expected Effect hath followed hereupon; I an∣swer, that may be done by the Devil, not for the Witches con∣victions, but to nourish the o∣ther in their superstitiō. To all these I cannot but adde one at large, w^ch I have lately learnt; partly frō some cōmunication I had w^th one of the Witchsin∣ders (as they call them) partly from the confession (which I heard of a suspected & a Com∣mitted witch so handled as she said, & partly as the countrey-people

talk of it. Having ta∣ken the suspected Witch, shee is placed in the middle of a room upon a stool, or Table, crosse legg'd, or in some other uneasie posture, to which if she submits not, she is then bound with cords, there is she watcht & kept without meat or sleep for the space of 24. hours. For (they say) within that time they shall see her Impe come and suck; a little hole is like∣wise made in the door for the Impe to come in at: and lest it might come in some lesse discernible shape, they that watch are taught to be ever & anon sweeping the room, and if they see any spiders or flyes,

to kill them. And if they can∣not kill them, then they may be sure they are her Impes. If this be true, how should it trouble us, that an invention or practise of so much folly & superstition should arise a∣midst so cleare a light of the Gospell? But as to the killing of the Imp, let mee further in∣form them, that if the Imp be of a wafted & condensed ayr, it cannot be killd, because it never had life: But if it bee a very Cat or Dogge, &c. only possessed with the Devill, it may be kild: And I have heard a Committed Witch confesse, that she kild one time her dog, another time her Cat (both her

imps) for going out & doing so much mischief against her wil.

2. Some signs probable, yet not so certaine as to serve for the Witches Conviction. Such are, 1. Strong and long suspiti∣on. 2. Suspected Ancestors. 3. Bare Confession. 4. Some Ap∣pearance of Fact. 5. The corps bleeding upon the Witches touch. 6. The testimony of the party bewitched. 7. The sup∣posed witches unusual bodily marks. 8 The witches usual cur¦sing & banning. 9. The witches lewd & naughty kind of life.

3. Some more infallible and certaine signes. As. 1. Declining Iudieature, or Faltering, faul∣ty, unconstant and contrary

Answers; upon judiciall and deliberate examination. 2. When by a true examination (of Faith and Mannrs) there are found all or most of the causes fore-spoken of. viz. God Deserting, the Devill invading, particular sins dis∣posing; and the Compact com∣pleating. 3. The Witches free Confession, together with full Evidence of the Fact. For Confession without Fact, may be a meer delusiō; & Fact without Confession, may be but a meer accidēt. 4. The sem∣blable Gestures and demea∣nures of Witches, with Com∣parable expressions of passions and affections, which in all

Witches (of all Times and Places) have been observed and found to be very much alike. 5. The Testimony of the party bewitched, (whether pi∣ning or Dying) together with the joynt Oaths of suffi∣cient persons that have seene certain prodigious prankes or feates, wrought by the party accused. 6. Haunting the hou∣ses or companyes of notorious Witches, and especially fre∣quenting their nightly mee∣ting. 7. Whom other notori∣ous Witches have impeached to be as ill as themselves. 8. If noted for long dis-frequen∣ting & neglecting the Church, or Congregation; the word

preached, and Sacrament ad∣ministred. 9. If it can be pro∣ved that such an one hath al∣lured or inticed others to witchcraft. 10. A maligning & oppugning the Word, Work, and Worship of God: and by any extraordinary signe, seeking to pervert and seduce any from it. Deut. 13. 1. 2. Mat. 24. 24. Acts 13. 8. 10. 2 Tim. 3. 8. Do but ••arke well the pla∣ces, and for this very proper∣tie (of thus opposing and per∣verting) they are all there con∣cluded to be arrant and abso∣lute Witches.

Now to guide the Consci∣ence in discerning and censu∣ring; where the signes & notes

(one with another) of the last sort are found; there (as tou∣ching the Witch) it may safe∣ly be pronounced and proclai∣med. Where those of the se∣cond only are; there may bee some suspition or estimation, and that irreprehensible. But wher no note of Tryal is to be found, save only those of the first sort, there it is egregious Calumny, and inf••••••y irrepa∣rable. We therefore approve of the last, admit of the se∣cond, but altogether condemn the first. Yet (as touching the second) there is need of some Caution, because it is much upon suspition. (And all sus∣pition whatsoever, cannot be

but unsafe to Conscience, if it want the due Caveats) What Conscience then can here bee in common people that are carryed away not onely with suspition but superstition? E∣very poore and peevish olde Creature (such is their Igno∣rance and Uncharitablenesse) cannot but fall under their suspition, nay their infamous exprobation; every Accident, (more then ordinary) every disease whereof they neither understand the Cause, nor are acquainted with the Symp∣tomes) must bee suspected for witch-craft. His Cow or his Hog, cannot be strangely ta∣ken, but straight it must bee

reckoned and rumored for be∣witcht. And now their ill will to the next neighbouring silly Creature, must peremptorily taxe her ill will (in the worst sense) for the only cause of all. A bare Casualty, or accidental effect (especially if any thing touches them in their owne particular) shall now bee to them a more sure and certaine Token of the Witch, then all the marks that Learning and Experience speakes of besides. And there's no staving them off their owne conceited way of Tryall, though it bee never so unwarrantable, never so unlawfull. And but to advise them to prudence and Consci∣ence

in such a case; is to be re∣puted and reported, a Patron, a Pleader, a Favourer and a Flesher of Witches. But men that are either conscientious or judicious, will not easily harbour a suspition (either in this or any other thing) unless it bee from some very shrewd signes, probable reason, fre∣quent Experience: nor will they lightly admit of any re∣port (bee it never so old, so common) unlesse it bee also from the well reported.

6. Case. Whether Witch-seeking, or Witch-finding be an Art, Vocati∣on, Profession, Occupation, Office, or Trade of Life, allowable in a a Christian Church or State?

THis Case is new; because such a Profession or occu∣pation has not beene heard of heretofore. And therfore since I am to venture where the path is not troden, I shall wil∣lingly yield to any that can shew mee a directer way to truth in this particular; then that which I now propose. Di∣stinguishing here betwixt the Authority, the Art, and the office of Witch-finding, and thereupon thus determining.

1. That the Authority (of

Governors in Church and State) is (to such a purpose as Witch-searching or Witch-finding) not onely Lawfull, but laudable: not onely war∣rantable, but commendable withall. In Deut. 18. 10. There shall not be found among you scil. Gods People, &c. This im∣ports an Authority from God to seek out such; Else how should it be knowne, whe∣ther such were to bee found amongst them yea or no; In 1 Sam. 28. 7. Sauls Authority injoyning his Servants (Seeke me a woman that hath a Fami∣liar Spirit) was not unwarran∣table, but his purpose onely. But every way commendable

was Josiahs spying out of such, 2. King. 23. 24. as intirely both proceeding from obedience, and tending to Reformation.

2. That the Art of Witch∣finding is very Difficult. 1. Because Satan is subtile, and has even here a 1000 deluding Arts, and wayes. 2. Most men are ignorant of his Stratagems, enterprizes, devices, 3. Witch∣craft it selfe is a darke mystery of iniquitie. 4. It is so particu∣lar a Depravation, that it can hardly be ghest at or imagined by any semblance of those common feeds of corruptions that are in Men. 5. Even Wit∣ches themselves are ignorant of this their owne Art. 6. The

true markes of a Witch (or mentall Characters) are not easie to be discerned.

3. That the office of Witch∣finding is exceeding doubtful, Because he that offers to take upon him such an office, can∣not (I am afraid to give satisfa∣ction to these doubts, and the like. 1. Though peradventure hee may have procured some Authoritie from men: yet whether he be hereunto called and inabled by God; 2. Whe∣ther he is able to execute it with a good conscience voyd of offence both towards God, and towards men; 3. Whether he have any certaine and infal∣lible Rules of Discerning to

proceed by; 4. Whether (in this undertaking) he aim not more at a privat Advantage, then at the publick Good? 5. Whe∣ther he often times uses not unlawfull and indirect meanes of Discoverie; or incourages not the Common People to use the same? 6 Whether hee may not give occasion to De∣fame Ten that are Innocent; before he descover one that is guilty? 7. Whether his Carria∣ges in this business, may not be a great occasion to augment the vulgar Peoples superstiti∣ons (and very dangerously su∣perstitious) opinions, suspiti∣ons, traditions, perswasions, af∣fections, admirations, and Re∣lations?

(I propose this to be well considered, because the Country People talke already, and that more frequently, more affectedly, of the infalli∣ble and wonderfull power of the Witchfinders; then they doe of God, or Christ, or the Gospell preached). 8. Whe∣ther peremptorily to pro∣nounce before-hand what multitudes of Witches are to be found in every Country of England, be not (besides a wicked Calumny,) an irrepa∣rable Infamie to the Church of England, in causing the adver∣saries of the Reformed Reli∣gion to blaspheme?

Besides all this; I require

ful satisfaction in these Doubts also: For I am not satisfied: that such an office ought to be taken upon them by any pri∣vat persons, as a Calling, Pro∣fession, occupation or Trade of Life. Because, if any Law∣fulnesse be in such a kind of Calling; it must either be as ordinary, or as extraordinary.

1. I conceive, not as an Ordi∣nary calling, 1. Because ordi∣nary Callings have ordinary Principles, Grounds, Pre∣cepts, Rules, Documents, Prescriptions, Directions, Ex∣amples, Presidents, Exercises, Practises, &c. 2. Ordinary Callings have Ordinary Deri∣vations, Propagatious, Con∣tinuation,

&c. 3. Wee worthi∣ly confute the Papists, for set∣ting up the office or Calling of an Exorcist, as Ordinary and constant in the Church. Of whose Office are two maine Acts; one to discerne, disco∣ver, and descry the Devill and the Witch: the other to ad∣jure, charme, expell, remove &c. The former of which Acts is here confest; and if any Formes of adjuration bee used in the Examination or Discovery, the other is not to be denied. And how wary must hee bee here in Exami∣ning, that would take heed of Adjuring? 4. As touching the second Act of such an

Office, the Scripture plainly denyes an ordinary or settled Calling, saying They are Va∣gabonds, that they tooke it upon them, and for this cause it is demanded, Who are ye? that is, where's your calling or power thus to do? Acts 19. 13, 14, 15. And therefore may the first Act very well be doubted of.

2. Not as Extraordinary. For 1. The Extraordinarily Called, are raised and separa∣ted, immediately, eminently, miraculously: 2. And that up∣on extraordinary occasions; as when the Church of God is thereby extreamely infested, infected, obscured, indange∣red.

3. Such are evermore by God prepared, gifted, streng∣thened, maintained, perfected.

All that can bee objected to me is; How then would you have Witches found out? I an∣swer, by the power of the Ma∣gistracy and Ministery; ap∣pointing and employing (up∣on evident and urgent necessi∣ty, as when not only common Reports, but prodigious Facts cry out) fit persons to such a purpose. I say fit; both for number and Quality. 1. For number, Competent. Not one or two obscure persons, A man with a woman, &c. But even a sufficient number, the better to Examine, Reason, Debate,

Discern, Determine; in case of particular Respects, Ends, fancies, opinions, humours, Passions, Affections, &c. 2. For Quality, meet Persons for that purpose, which ought not to be, 1. Ignorant, 2. Profane. 3. Covetousnesse. But ought to be, 1. Conscientious, 2. Dis∣creet. 3. Learned. And Lear∣ned, very learned. 1. In natu∣rall Philosophy, that they may discern betwixt things meerly praestigious, and the Mirables of Nature, in her occult Qua∣lities, Sympathies, Antipa∣thies, and apt conjunction of Actives to Passives. Through Ignorance whereof, a Coun∣try Fellow is ready to cry a

Witch, or a thing done in the Devills name, if hee see one make iron to walke after him, though by vertue of a Loadstone. Or to create fire in a wide field, though it be by force of a burning glasse, so he would in ignorant manner think all bewitcht, that his ship should stand immovea∣ble, and nothing to hinder it, but a slender Remora. So would an Indian, when he sees a man from a great Gunnes mouth, fall down dead, more then a mile off. 2. In physicke; to judge of Facts and Effects (in Men or Beasts) whether naturall, preternaturall, &c. For how apt are ordinary peo∣ple

to apprehend the strange handlings in Extasies, Fren∣zies, Lunaries, Lethargies, convulsions, falling sicknesses, &c. to bee no other then very Witchcrafts. 3. In Divinity, to examine the conscience by the Rules of the word, & dictates of right reason; & to discern & declare how utterly opposite the diabolicall Covenant is, to the Covenant of Grace. 4. In Law, to declare who are here lyable, and how far; & to what kinds or degrees of guilt or pe∣nalty.

Now that such as these (upon due occasion) are the only requisite and approvable for such a purpose: and that e∣ven

they themselves shall find this undertaking a matter of no smal difficulty; will plainly appear if the principal groūds of a Witches discovery be wel considered; which are either from suspition, confession, compact, practise, markes, or imps. As touching I suspition, whether causeless, or reasona∣ble. Or the extent of suspition whether generall or particu∣lar. Or the person suspecting, whether idle, or of honest re∣pute. Or the person suspected; whether his or her eminent vertues or graces, will admit of such a thing, yea or no?

2. Confession; How warily would it be considered; if the

party confessing bee of right mind: and not diabolically deluded to confesse not im∣probabilities only, but impos∣sibilities: if it be not forced, but a free confession. If Melancho∣ly Humors, work not too fond and false self-perswasions. If they may not be some seeds of superstitiō disposing to witch∣craft only; whereof the Con∣science convicted and distra∣cted, errs confusedly in appre∣hending and acknowledging all the Completion thereof.

3. Compact; whether the League or Covenant made with the Devill be Explicite and solemn; or Implicite and secret. If Implicite only; whe∣ther

an Implicite pact (being but a bare asset of the mind or wil) serve utterly to renounce God & Christ, &c. And to joyn in full society and familiarity with the Devill? And whether all sins of malice, are not guilty in some degree of the like re∣nuntiation and Confederacy.

4. Practise; whether no Ma∣gicall, sorcerous Charming, Conjuring, praestigious Acts, can be done without a diabo∣licall Confoederacie? whether every Effect of malefice and mischiefe that is immediately consequentiall to a Cursed Tongue, be to be censured as a work of direct witchcraft? whether of wondrous and dis∣mall

Events, some be not to be referred to the Mirables of na∣ture; some to contingencie & casualty; some to divine judg∣ment, some to Diabolicall ob∣session, as well as some to Ef∣fascination? whether the De∣vill may not work the Facts & Effects of witchcraft; by such as only stand as yet, but in the Temptation, or some disposi∣tion to be Witches? whether the devil (as author) may not worke some particular effects of mischief, against the Wil & Intention of the Instrument?

5. Markes. Whether the ex∣presse Character of a Witch be Corporall or Mentall; Whether all Witches have

Corporall Markes, or diaboli∣call Flesh-brands? Whether all Witches Flesh Markes be a∣like in every part, and so to be known by Comparison? Whe∣ther the Devill sets his express and visible seale, upon the Im∣plicite and invisible Compact? How may it be discerned be∣twixt this Devills body-mark, and any other Corporall Infir∣mitie? I have hard it Traditi∣onally Fabled of the strange figure, color, noysomenesse, bloodlesness, searedness, dead∣nesse, &c. yet to mee it is no∣thing Argumentative. But I will help them to one which (I take it) is demonstrative. viz. If the Learned Physician

can solidly conceive and aver that such a thing can have no naturall cause from the Body, nor can be of any Issue or use to the Body; then it argues and Demonstrates something in∣deed. For the Devills Brandes perish utterly, and are lost to any naturall use of the Body; as being imprest and muted to serve for no other purpose, but as Seals to the Devills Sa∣crament alone. Lastly, what man (of never so much obser∣vation or Experience) can with a safe conscience take his oath directly, that such Markes are imprest by the Devill, and serve onely for his use?

6. Imps, whether all Wit∣ches

have their Imps or deale with Familiars? whether a visible Impe be given upon an Invisible Compact? whether the Impe workes at the Wit∣ches, or at the Devills Com∣mand or Instigation? How can a Familiar or Impe be discer∣ned, if it never did any thing, but what (by nature, or Art) a Creature of that same kind, may stand in a Capacity to do? who can flatly atest w^th a good Conscience; that this or that Dog, Cat, Rat, Mouse, &c. is the Witches Imp or Familiar?

These things being con∣sidered (with many moe al∣most irresoluble scruples, that might pertaine to this scruti∣ny)

I see not but that I may conclude? Though the Au∣thority be commendable, yet the Case is doubtfull, the un∣dertaking difficult, the pro∣fession dangerous, but the usurpation damnable.

7. Case. Whether all such Feates, Trickes, Pranks, and Exploits, as Witches are said to play; be credi∣ble to prudent Christians?

The Feates or prankes of Witches, are nothing else, but an applying of unnaturall and unapt meanes, and un∣appointed by God, to bring some strange, odde or infre∣quent, some prodigious, stu∣pendous or wondrous things

to passe; and present them to the outward senses. The more light and Triviall of them are done by the Witchmaking; having an Imp (as an Ape) ready to play such tricks at a becke, or a nodde. But the more prodigious or stupen∣dous are effected meerly by the Devill; the witch all the while either in a Rapt, ecsta∣sie, a charmed sleepe, or a melancholy Dreame: and the Witches imagination, phanta∣sie, common sense, only delu∣ded with what is now done, or pretended.

All which Feats might be referred to the Witches Com∣pacts, Conventicles, or com∣mon

practises. And though Learned men (that write vo∣lumes of this subject) be much upon them, yet I (that intend but an Abstract) list not to belong upon the Legend of Witches. And therefore for∣beare to order them: and shall onely give a Tast of them con∣fusedly, and one amongst ano∣ther. They tel us (and the vul∣gar second them with num∣berles Traditions) of their reading in the moon, al things that shall come to passe for a Thousand Generations. Of their reading by star-light, what another has writtē in his Closet a Thousand miles off. Of causing the voyces of two

in Conference to be mutually heard although as distant one from another as the East is from the West. Of their being metamorphosed, or turned in∣to Beasts, Bears, Dogs, Wolves, Goats, Catts, Hares, &c. of their cutting one anothers heads off, and setting them on again; suffering their Limbs to be pluck tasunder and knit∣ting thē to again immediatly. Of their flying in the Aire: and walking invisible. Of their ri∣ding long and tedious Four∣neys upon Broomes and Di∣staffes? and their sayling over seas in Eggshells. Of their car∣nall Copulation with the De∣vill; and what feat Elses and

Changelings of such a Coiti∣on; now as bigge as Gyants, and anon as little as Pigmeyes. Of their Eating up whole Fields of Corn or hay, & drin∣king up whole rivers in seives. Of presenting a Curious Ban∣quet upon the Table; and inviting thereto their Guests out of Fairy Land. Of making a garden of delicat flowers to spring up in your Parlour in the dead of winter. Of raising Stormes and showres out of Tubs, turning Streams back∣ward; haling Ships laden a∣gainst Wind and water, with Haires or twined Threads. Of making a Cock or a Flye to draw the hugest Beame. Of

giving Potions to make peo∣ple love or hate as they please. Making the strength of youth impotent, and dead Bodies viripotent. Of making bodies impenetrable or shot-free; annoynting the Weapon, and curing the wound, without the least virtuall Contiguity: And turning all Metalls into Gold, Drinking off a glasse of Clarret, and make it to spout out of the forehead presently. Shewing you such and such Faces in Glasses &c. Causing to daunce naked &c. What should I tell of their Feates wrought by Figures, Chara∣cters, Spells, Ligatures, Circles, Numbers, Barbarismes, Images

of wax or clay, Crystalls, looking-glasses, Baso••s of wa∣ters, herbs, powders, urguments, sawes, knives, pins, needles, Candles, rings, garters, gloves, &c. I feare I have even cloyd, while I talked but of giving a Tast.

A wise Christian and Con∣scientious wil leave the faith of all or most of these matters, with the Authors. No prodi∣gious Acts (though avouched and attested by hundreds and Thousands) must impose upon his Beleife: If they ut∣terly thwart his eternall and infallible Rules of Truth, which are,

1. To beleve, that all the De∣vills

stupendous Actions in this kind, are praestigious De∣lusions. That is, either meerly Delusive, where all else is im∣possible, but the Delusion it selfe: or mixtly delusive, where peradventure amongst some reality of meanes, matter, e∣vent, there is nothing but prae∣stigiousnesse of Forme, End, Effect.

2. To believe nothing of all these, that (in the least) do u∣surp or trench upon the divine Attributes; omniscience, om∣nipotence, &c. For though Devills be intelligential crea∣tures, and of admirable Inge∣ny and sagacity in comparison to reasonable Souls; yet while

(their Intellect was unobscu∣red by their Fall) all their per∣spicacity never reached to a shadow of Omniscience: much lesse can all their long Experi∣ence, Observation, or Revela∣tion, now attain to it. And therfore if they foresee of thē∣selves, or foretel some kind of Futures; it is but as they are contain'd in their natural cau∣ses, or dispositions: And if they ghess at some secret intentions or affectiōs of the heart, it is no more then from certaine out∣ward motions. So that wee may well conclude, they are ignorant, and erre in very ma∣ny things; whereof the Am∣biguity of their propositions

and predictions, are a sufficient Confession.

Likewise, though Devils be called Principalities and pow∣ers, & that no power on earth may be compared to them; yet was all their power (ere debili∣tated by their fall) of no force to that power that belongeth unto God; Wonders they may worke, but those lying ones, Deut. 3. 2. Mat. 24. 24. 2 Thes. 2. 9. And yet not those, but as permitted by God, not Impe∣dited by Angels, and having the matter hereunto somwhat praedisposed. And even then it is (for the most part) praesti∣gious too. Illuding humane senses, abusing their Fancies,

and (which is worse) decei∣ving their hearts. Their ut∣most is but to produce phan∣tasmaticall or false species of things; and if any thing bee now verily done, it is but by applying Actives to Passives: which if wee were as cunning in as they; we might also doe without them, and need never be beholding to them. But as for Miracles (of a true name and thing) they are as strange and as admirable to them, as they are to us. And indeede neither for them, nor us, nor for Angells to do, but for God alone, Psal. 72. 18. He only can work miracles, to whom no∣thing is a Miracle. And it were

easie (were it not too long) to distinguish betwixt divine Miracles, and Diabolical Pro∣digies; both from the dignity and vertue of the doere; the Quality, Excellency of the thing done, with the admira∣ble and advantagious manner and end of doing.

3. To believe nothing of these, that (being granted) must of necessity work the u∣niversall disorder and confusi∣on of nature. For though the Devill may haply bee able to perturbe some particular course of Nature: yet (Devils themselves, being part of the Universe) have no power to worke to the Confusion and

destruction of the whole.

4. To beleeve nothing of them, that utterly impugn the dictates of right Reason. For that would directly imply contradictions; and then im∣possibilities are necessarily to be concluded.

5. Not to beleeve any thing of these, contrary to the infal∣lible Rules of Gods word. For what Faith can bee of those things, that crosse the grounds of Faith? Against which eter∣nall Rules of truth (whether of precept, promise, or pra∣ctise) Devills and men, in all their Operations or Testimo∣nies must needes bee found Lyars.

6. Nothing must be believed of all these, as tending to truth or to God. For the Devill is false, and can speak no trueth, but to deceive; and the Devil is naught, and will do nothing like to Good, but to hurt and endamage so much the more.

9. Case. Whether the power of a Witch be such as is ordinarily sup∣posed?

IF we would be ledde by the terrible Traditions, Opini∣ons, and apprehensions of the vulgar; they are mostly rea∣dy to imagine, the power of a Witch, to be more like the power of a Devill, then of a Witch: and so, the power of a Devill to be more like the po∣wer

of a God, then of a Devil. And are eftsoones affrayd of the power of the Devill, more then of GOD: And of the WITCH more then of the DEVILL: yea and (out of that feare) are readyer to serve and please the Devill and the Witch, then God himselfe. But to be better informed, let us here inquire,

1. Whence have Witches all their power? And I say, firs, Not of God. For this is it chiefely that makes the Act to be forcerous and prodigi∣ous, that the wounder is wrought, but not by the pow∣er of God. Yet I dare not say, this power of theirs (what

ever it is) is not from God. For the evil Spirit was from the Lord, that troubled & ter∣rified Saul. 2 Sam. 16. 14. Nei∣ther did Satanltouch, Iob, (bo∣dy or goods) but as God gave him, once and againe into his hands. Iob. 1. and 2. Nor had all the Devills power to enter into or infest the swine, but as Christ was pleased to permitt. Mar. 5. 12. whence I conclude that God hath even. here also a working power: viz. of per∣mission, Limitation, Directi∣on, yea & of Cooperation; and yet all this without the least approbation of the power abused by the Devill or the Witch. 2. Not from good An∣gells.

For good Angells and Witches never worke one with another: Because Witch∣es work by vertue of a Com∣pact, to adore the Power that they work by: and that the Good Angells can in no wise indure. Revel. 19. 10. Neither (though they may be Instru∣ments of Gods just judge∣ments) can they be assistant to the malice and iniquity of the Creature. Neither yet will the Excellency and Ingenuity of good Angels, suffer them to condescend (upon any tearms between them) or dissemble a being bound at a vile wretches beck. How much deceived then (through Satans trans∣formation

of himself) are those Witches that have imagined their Familiars to be no other then good Angels? 3. Not from Nature. For they take her un-aptest means; and apply them to the wrongest ends. 4. Not from Art, or Science. Because they are indeed ignorant of all such grounds and principles; rules & reasons. 5. Al their po∣wer therefore must needes bee from the devil only; who con∣veys unto them, what power is permitted him in that particu∣lar; by vertue of a cursed Con∣tract, or confederation. In the execution wherof, he himselfe nevertheless is the sole agent; and they but the wretched In∣Instruments.

For (as the He∣brew hath it of the Witch of Endor, 1 Sam. 28. 7. and is plainly rendred, Nahum 3. 4.) though they seeme Ladies and Mistresses of their Arts & acts; yet are they indeed but Satans meer slaves and Vassals. Com∣manding openly that power, as if they were superiour to him: and yet secretly invoking it, as inferior. And so the De∣vill seemes as if hee were now compelled to obey; when hee cunningly dissembles it, for his own ends. Only he is wil∣ling to have this power both to be challenged by them, and imputed to them: that so hee may transfer upon them, the

guilt, and hatred, of all those Mischiefs & Malignities, both before God, and men.

2. After what manner doe they use to exercise their po∣wer of bewitching? Sometimes they practise their power with more Formality; sometimes with lesse. Now on a sodain & all at once; now by times and degrees. Some by themselves, some with their fellow Witch∣es. Sometimes after this man∣ner, and by these means: some∣times by the clean contrary. As witnesses (what from confes∣sion, and Tradition) their sun∣dry bewitching places, Sea∣sons, Vestures, Gestures, Po∣stures, Spells, Characters, Li∣gatures,

Signes Images, Con∣fections, herbs, unguēts, meats, drinkes, powders, boylings, broylings, scaldings, burnings, buryings, &c. Indeed, what Act or Instrument of Man, can be named; that has not been, or may not be, sorcerously a∣bused? Let me instance more expresly in a few particulars, 1. Some worke their bewitch∣ings only by way of Invocati∣on, or Imprecation. They wish it, or will it; and so it falls out. 2. Some by way of Emissary; sending out their Imps, or Fa∣miliars, to crosse the way, ju∣stle, affront, flash in the Face, barke, howle, bite, scratch, or otherwise infest. 3. Some

by Inspecting, or looking on, but to glare, or squint, or peep at with an envious and evill eye, is sufficient to effascinate. (Especially Infants & women with Child.) 4. Some by a de∣misse hollow muttering or mumbling, Isa. 8. 19. & 29. 4. 5. Some by breathing & blowing on; the usuall way of the vene∣fick. 6. Some by cursing & ban∣ning. 7. Some by blessing and praising. 8. Some revenge∣fully, by occasion of ill turns. 9. Some ingratefully, and by occasion of good turnes. 10. Some by leaving something of theirs in your House. 11 Some by getting something of yours into their House.

12. Some have a more speciall way of working by severall E∣lements; Earth, water, ayre, or fire. But who can tell all the manner of wayes of a Wit∣ches working; that works not only darkly and closely, but variously & versatilly, as God will permit, the Devil can sug∣gest, or the malicious Hag de∣vise to put in practise?

3. Upon whom do Witches execute their power? If wee can credite what is reported of the old Pagan Witches; how they threaten the Gods, the Heavens, Sphears, Planets, E∣lements, &c. To pull downe the Sun, Moon, and Stars, and preserve their Influences in

Boxes, to mingle all, and make a new Chaos, to dry up the Seas, and remove Mountains, &c. Nay and some of our later Witches are wont to brag of a power they have over the De∣vill himselfe, how they can compell him, chain him, whip him, torment him. And these are they the Papists call Exor∣cists, which we call Conjurers. Who are said to differ from o∣ther kinde of Witches in this, that they can imperiously command the Devill, &c. Whereas others are glad to do all by Invocation or Intreaty. Indeed Christ gave his Disci∣ples an extraordinary power against him, Mar. 3. 15. and 16

17. and for anything that hee can do against us, hath left us the ordinary means, 1 Pet. 5. 8, 9. But I would these kinde of people could as easily extricate themselves out of the Devills power: as wee (for Trueths sake) must vindicate him from theirs. And that 1. Because a Creature that is inferiour by Nature, cannot (without a di∣vine power) compell one that is superiour to it.

2. A pretence to or usurpa∣tion of a Divine power against him, prevayles not to subject him, but inrage him rather, as Act. 19. 13, 14, 15, 16. 3. It is not likely the Devill would in∣vent or deliver any such Art,

whereby himself might verily bee coarcted or constrained: who is of such a pride as can indure to be brought into no subjection or obedience; whe∣ther to God, or Men.

But thus much is to be be∣leived even by knowing Chri∣stians. That witches may have a power from the Devill to perturbe all things sublunary. And therefore they, and the Devill are not amisse sayd to move winds, Storms, Tem∣pests, showrs, Lightnings, (and some say Thunders) hayle, snow, Frosts, mists, Foggs, smokes, Blastings, Skathfires, Earthquakes, Seawracks, Sick∣nesses, Diseases &c. (I spare to

speak of their more notorious power over things inanimate, vegetables and all brute Crea∣tures) But as touching Man∣kind (for there's all the spite of the Devill, and the Witch) that abuse not the other Crea∣tures, but in his prejudice. Concerning such, it is com∣monly said, that witches have power over Infants, more then the Aged; over Women, more then over men; and over wo∣men with Child, more then over others. And for the proof wee are put to story, Traditi∣on, and Experience. But the Question (best worth deci∣ding in the whole Case) is this. Whether Witches have any

power against faithful & god∣ly men: as well as against the Wicked and profane. Some people are perswaded, that a Witch can have no power at all against a faithfull man. And think themselves armed sufficiently to their opinion, from a great Witches owne Confession. Numbers, 23. 23. Surely there is no enchantmēt against Iacob, nor is there any Divination against Israel. But it would be considered, that the Hebrew word signifies (Notice) rather then (not a∣gainst:) yea but say, not against Iacob, not against Israel; Iacob and Israel there intimate a Congregation, not a person.

Thus therefore it may truly be distinguished, & determined; That Witches and Sorcerers can have no power against the whole Church of God, the whole body of Christ, but may doubtles over this or that par∣ticular person; though never so pious, never so beleeving. Because such a subjection, fol∣lowes Gods permission. And being but a temporall evill, no faith or piety hath here an absolute promise of Exempti∣on: Satan had his obsessing po∣wer even over Iob, a Godly man; as well as over Saul, a wicked man. Christ acknow∣ledges one for a daughter of Abraham, and withall that she

was troubled with a spirit of Infirmity, Luk. 13. That is, an Infirmity wrought by the meanes of an evill Spirit. How easy were it (but that I resolve against all such prolixity) to instance from the Fathers, and other Authors, of more then Hundreds of good and Godly men (in all Ages) not onely immediatly obsessed by the Devill; but by his evill Instru∣ments, most strangely and ter∣ribly bewitcht? Besides Ex∣amples and experience, there is reason also to establish this for a Truth, 1. Because Cor∣poral bewitching is (as I said) but an outward suffering; a∣gainst which not the best Saint

hath any Ground to plead an absolute priviledg. 2. One of the maine Reasons of Gods permission of Witches were thus eluded. viz. For the Try-all of the Faith and patience of the Saints, which, how could it possible be, if they were here Exempted? 3. The Devills hatred is greatest a gainst Godly men, whom he labors most (by himselfe and his Instruments) to disturbe and Distract. Yet in this Com∣munity of sufferance, is there some difference to be obser∣ved. As the Godly are be∣witched in their Body onely: the Wicked both in body and soule. The Godly for the Try-all

of their Graces: the Wick∣ed for the punishment of their Sins. The wicked Curse God to his face: the Godly blesse him so much the more. To the Godly, this is all their Hell: to the Wicked, but as their Hells beginning.

9. Case. How the power and malice of Witches may be prevented and re∣drest with a good Conscience?

THe Popish Schoolemen not a little leave our Con∣sciences perplexed, in this Question of theirs. Whether it be lawfull to remove the signes of Witchcraft; to the In∣tent the Effect thereof may cease? In that they who pro∣posed it, are so divided upon

it. Some of them make it an Act meritorious, so to doe: Some againe, an Act Super∣stitious. But their Resolution on either side satisfies not. For it cannot be an Act meritori∣ous in any (to dispell or de∣stroy the signs, means & works of the Devill) but in him alone that came into the world for that very intent. 1 Iohn. 3. 8. Nor is it to be counted for an Act superstitious, to remove or dissolve any thing, that the Witch hath left or put in any place, for a Signe, Spell, Charme to bewitch by; and that such a thing removed, dissolved, the Witchcraft is disappointed and must cease.

So be, it be certain that they are the signes or meanes of witchcraft, and placed there for that very End. And that there bee not a more diligent search to find out the Witches signe or spell, then to betake to prayers and like duties. And that the Effect of such ceasing bee not hoped or expected meerly from the Removall of the thing; nor as the Conse∣quent or Condition of the di∣abolicall Compact. But that it is done through Confidence in God; and a contempt of all such Sorceries. For if a man were certaine that such a thing were a Witches signe or spell to bewitch by; it would argue

more assent to the Devils wor∣king to suffer it, and let it a∣lone; then to remove or de∣stroy it. Neither is there any doubt to bee made, but that Witchcraft (with all the Ap∣pendices) may be resisted and removed by any unlawful meanes. Which cannot but be such, if there be no consulting with, cōsēting to, or expecting from the Devill: but a Refe∣rence to, confidence in, and dependance upon God alone.

Indeed people are here but too superstitious, as touching the Fortifying or relieving themselves. I passe over what superstitious Remedies are here taught in that other Re∣ligion;

as the tolling of a bap∣tized bell; signing with the signe of the Crosse, sprinkling with holy water, blessing of Oyle, Waxe, Candles, Salt, Bread, Cheese, Garments, wea∣pons, &c. carrying about saints Reliques, with a thousand su∣perstitious fopperies of their exorcising Trade. I only speak of such superstitious practises, as are used by men of all Reli∣gions. 1. In seeking to a witch, to be holpen against a Witch. 2. In using a certain or suppo∣sed Charme; against an uncer∣taine or suspected witchcraft. 3. In searching anxiously for the Witches signe or Token left behinde her in the house,

under the Threshold, in the Bedstraw: and to be sure to light upon it, burning every odd ragge or bone, or feather that is to be found. 4. In swea∣ring, rayling, threatning, cur∣sing, and banning the Witch: as if this were a right way, to bewitch the Witch from Be∣witching. 5. In Banging and basting, scratching & clawing, to draw blood of the witch: an Act not onely superstiti∣ous, but so injurious; that it's rather a provocation to the malice of the witch, then any Fortification against it. 6. In daring and defying the Witch out of a Carnall security, and presumptuous temerity: Be∣believe

well (saythey) have a good heart and feare not, and the Witch can have no power over, &c. A good Beliefe will now arme well indeed: But a∣lass! that's quite another thing, to this confident Audacity. One is in God, the other in themselves. One is the Confi∣dence of a pure heart, the o∣ther is the security of the pro∣fane: One keepes within its own Calling, the other wan∣ders out of it: And so not only tempts God, but the Devill too. It is worth the observing, how the Devill once served them upon such a presuming as this, Acts 19. 13. and 16. But what say they for all this?

Bold Bayard once daslrt out the Witches braines. Never tell them; they have alwayes observed that Witches least hurt them, that worst use them; and they that are least affraid of them, still fare best by them. Oh! how the Devil dissembles a feare of those men whose Cases are most to bee feared? how hee spares them Temporally, that he may not spare them spiritually and e∣ternally? what cares he for be∣witching their Bodies, when hee has thus bewitched their better parts, their soules?

Thus having removed all false means; Though we here approve of no kind of exerci∣sing,

much lesse admit it as an ordinary calling in the Church of Christ; yet we freely pro∣fesse, that God hath not here left his church destitute of suf∣ficient and lawfull Remedies, whether Preservative or Re∣storative. And these be; 1. A Conscionable care against sin, the old Witch of all. That did Effascinate our first Parents, and us in their loyns; but since hath directly bewitched us, both in our professions, Gal. 3. 1. as also in our Conversati∣ons, 1 Sam. 15. 23. That hath made us make a Covenant with Death, and an Agree∣ment with Hell, Isa. 28. 15. That hath brought us to an

Abnegation of the sacred Tri∣nity; and to a corruption and profanation, both of Word and Sacraments. That makes us beleeve wee are Lords and Ladies of our own Wils; when wee are the only servile wret∣ches, led Captive by Satan at his Will.

That rewards onely with meer delusions of momentary pleasures, to the hazard of e∣ternall paines. More especially it behoves us to take heed of all such sinnes as (besides the Devill) more particularly ex∣pose us to the Witch. And they are, 1. Morose Cogitati∣ons; For they tempt God to give us over to visible tempta∣tions.

2. Dire Imprecations; for they want only Gods say∣ing Amen unto them. 3. Ty∣rannous and oppressive Acti∣ons; for they cause the Lord to depart from us, and an evill spirit from the Lord to trou∣ble us. 4. Hypocriticall pro∣fessions; For if the uncleane spirit finde his house empty of all true graces, and swept only by an outward Restraint, of some more scandalous and no∣torious vices: and Garnished with simulated vertues, super∣fluous observations, affected garbes, and formall services: then hee taketh with himselfe seven other spirits, &c. Matth. 12. 44, 45. And it is to be no∣ted

how the Devill has always delighted to haunt & frequent Monasteries, Nunneries, and old Abbeys, places of so much hypocrisie. 5. Superstitious and profane communications, especially of Devills, Witches, and Witch-finders. We have some stories of such as by ma∣king these their Table-talke, have made themselves the more obnoxious to their infe∣stations. It is strange to tell what superstitious opinions, affections, relations, are gene∣rallyrisen amongst us, since the Witch-finders came into the Countrey. And I pray God that these things doe not dis∣pose & expose us to Witches,

rather then help to ridde us of them.

2. Next to a care against sins; is an endeavour after gra∣ces. And those 1. Faith, for that makes every way strong to resist the Devill, 1 Pet. 5. 8, 9. 2. Purity of heart, for the unclean spirit findes no rest in dry places, Mat. 12. 43. And to let him find no rest in us, is the way not to be molested by him in any kind. 3. Prayer and fa∣sting, for these are prevalent a∣gainst the worst kind of them, Matth. 17. 21. 4. Confidence in Christs name and power, word and promises, Mark. 16. 17. 5. Frequent reading and meditating upon the holy

Scriptures, for ther's the sword of the Spirit, to pierce the head of the huge Leviathan: There's the voyce of the wise Char∣mer, to make the deafe Adder, and the olde Serpent burst in pieces. Search we there, & ap∣ply we the speciall promises & consolations for our particular Case, Gen. 3. 15. Ps. 91. 11, 12, 13. Joh. 16. 33. 1 Joh. 3. 8. Mar. 16. 17. Rom. 16. 20. 1 Cor. 10. 13. Jam. 4. 7. 1 Pet. 5. 9. But we must take heede of profaning Scripture names, phrases, and fragments; as Witches them∣selves do, in their most execra∣ble witchcrafts. Or of setting apart certaine incompetent, and in-concerning verses for

Charms, as the Papists do and teach. 6. The Prayers of the Church or Congregation, for they avayle exceedingly in a∣ny manner of Infirmity, Jam. 5. 14, 15. 7. Thanksgiving to God for his speciall provi∣dence; Blessing and praysing him for his own protection, & Angells administration. 8. A keeping us within our owne Callings, so shal the Devil find us, neither idle, nor ill occupi∣ed; so shall occasion be avoy∣ded either for him to tempt us, or we him. 9. A just contempt of the Devill, and of all his praestigious. Arts and Instru∣ments, Jer. 10. 2. as not to bee secure, so not to feare, for the

Devill is a false spirit, & smiles in fayning a yieldance to a fond presumption: But hee's a proud one too, and therefore cannot be more vext and trou∣bled then at a just & true Con∣tempt.

10 Case. Whether it be lawfull to con∣sult with a Witch, upon any occasion?

AL consulting properly im∣plies; as if one would now be informed by another, of what he would know, or Ad∣vised what he should doe: Ei∣ther of which are very impro∣perly sought for at a witches hand, that indeed knows nei∣ther truth, nor right, and in ex∣press opposition to whom God has been pleased to appoint

for his a far better Counsellor in that Case, Esa. 8. 19. 20. Ne∣neverthelese, how madly have superstitious and profane peo∣ple alwayes runne upon their devices to be here advised. Gen. 41. 8. 1 Sam. 28. 7. 2 King. 1. 2. Dan. 2. 2. Albeit God hath utterly prohibited and con∣demned it, Levi. 19. 31. and 20. 6. Deu. 18. 14. And that the old Ecclesiasticall Censures have been the same against all such consultation, as against witch∣craft it selfe. And that some Civill or Politique Laws have decreed Death to the Con∣sultor equally as to the Witch. And that it hath been the Common observation of all

People, that none have ever thriven after so tempting an Attempt. And that the same Iudgments of God are yet in force against al such as hereto∣fore. 2. King. 1. 4. 1 Chron. 10. 13.

Upon these many Conside∣rations I conclude, that al∣thoug one way is more dam∣nable, yet there is danger in Consulting every kind of way. Whether out of Curiositie, or for Exploration sake, as wel as out of superstition. 1. If out of Curiosity onely to see and here, and tel what a witch or wizzard can say or doe. This is out of any mans calling or Commission, and so fals un∣der

a tempting of God. 2. If for Exploration sake, so as to Examine and discover the Witch. Herein (though the Authority may be granted. for safe and good) yet speciall heed is to be had, either of ad∣juring, or yet of alluring the Divell or the Witch. Forto adjurea Witch, if it be done by way of humane obtestati∣on and Intreaty, then is it pal∣pable consulting: or if it be done by way of divine At∣testation (charging and chal∣lenging in the name of God) what else is it then, but that we call Exorcizing? And likewise to Allure the Witch to do any Act of Witchcraft,

(through disguise, dissimula∣tion, fayre words, promises, or any other pretext) yea al∣though it be with intent to descry or make discovery, yet even this is to do evill that good may come thereof. And therefore the Witch of Endor justly exclaimes against the injustice and Treachery of such an Inticement, although it might have beene to such an intent, 1 Sam. 28. 9. 12. Now then this it is, to enquire here over familiarly may bee to allure: To charge over highly is to adjure: but only to interrogate Rationally and Legally, this is safely and sufficiently to explore.

3. But the damnable con∣sulting of all is, if out of Su∣perstition; to be informed of what is Future, Absent, Lost; or to bee holpen against any strange handling whatsoe∣ever. For here is the same Faith that is in the Witches operation and confederacie; and (at least) a mediate as∣senting and joyning society with the Devill. And a yeel∣ding or acknowledging the Devill to bee the Author of helpe; which standeth in the Name of the Lord our God a∣lone. Oh! that people would bee perswaded of it; then should we not heare so many fond Objections, whereby

they seek to justifie them∣selves, and to evade all that can be said against them. But marke how little all they can say for themselves availes them: we will number their Objections, and set our An∣swer to them, not onely to refute, but instruct them.

1. I went for my owne sa∣tisfaction, and at my own haz∣zard, and what has any body to do with it? Yes, the Church has to doe with it, and censure it, as inconsistent with her communion, 2 Cor. 6. 15. The State hath to doe with it, and punish it, as enemy to the So∣ciety thereof. For the Diabo∣licall associating must needes

be adversary to the Humane. Nay, and every private Chri∣stian hath to doe with it, to complaine of the grievous scandall thereof, and require satisfaction.

2. It was not a Witch that I went to, but a Wizzard, a Wise man, or a Wise woman, as they call them. All Witches are not of one kinde: and se∣verall kindes are not of seve∣verall Natures: neither doth variety of degrees varie the kindes or natures. Things may be of the same brood or Litter, though unlike one another; and every one not so like the Damme.

3. It was neither Witch nor

Wizzard, but a Jugling Impo∣stor. But thou wentest as to a Witch indeed. The delusive e∣vent, excuses not the delusion of thy intention.

4. I went to none but a good Witch. Who ever cald a Witch good, but bad men? and if the Devil were called good, wouldst thou therefore goe to him?

5. I meant nobody hurt in it. A good meaning will not warrant the use of ill meanes.

6. It was not I that went, but my wife, childe, servant. Nomore was it Ahaziah, but his wife, 2 Kings 1. Aske but thy conscience, if thy heart went not along with them, ei∣ther

in the command or con∣sent.

7. I medled with none of their witcheries, &c. Thy faith or perswasion to be sa∣tisfi'd and resolv'd in the Busi∣nesse thou went'st about, was enough to mingle thee with the Witch in her confederacy. Nay, thou wast the very cause of that Act of Witchery that was now practised for thy sake, and upon thy occasion.

8. I saw nothing, I found nothing but good. All good is to bee suspected that comes from the Devill, who never did any thing like to good, but for the greater ill.

9. I was told nothing but

Truth. The Devill is a Lyar of himselfe, and never told Truth, but to deceive. Some light Truth peradventure, and that either forcibly, or against his Will; or fortuitously and without his knowledge; or falsely to deceive thee in a greater Truth, and others with greater Lyes. Hee that looks to heare Truth from the Devill, may soon hear it to his sorrow, as did Sanl, 1 Sam. 28. 19.

10. I went but to see if I might bee inform'd or finde what I had lost. What was all that losse, to the losse of thy Credit and Conscience? Nay, not onely losse of peace with∣in

thy selfe, and of Reputati∣on with wise men: But of Re∣port with good men, & of fa∣vour with God. What if thou had'st not found? then was thy labour and hopes lost to all the rest. Say thou didd'st finde, it comming by the De∣vills meanes, comes with Gods Curse. Thus is it lost though found. Nay, and (in thy sense) shall be lost againe. For (besides that God blowes up∣on it) the Devill (since thou art so ready to seek after him) will be ready the second time to bereave thee either of that, or as much as that comes to, that so he may make thee seek to him againe. Thus shalt thou

be continually the loser, and the Devill the Gainer: where∣as hadd'st thou either despised thy losse, or despised this way of finding it, thy losse had not onely rested there; but thou hadst beene a great Gainer by Gods grace and blessing.

11. What would you have me doe? I could not endure to see the poore▪ Thing so strangely handled, but seek out some remedy for it; and no body could tell what dis∣ease it was, all Physick would doe it no good, &c. Because ordinary meanes failed, was God therefore to bee deserted, and his greatest enemy addrest unto? But that I am resolv'd to

speak English only in this Epi∣tome: I could further reply, out of an Ancient Fathers owne words to one that had procured a Charme to cure his Child, and objecting, What, would you have it perish? Yea, let it perish; better it pe∣rish then thou; it temporally, then thou eternally. What should I tell of Christians that have refused to touch, take up, or once remove a Witches Charm, Spell, Signe; no not for their owne present Cure? Nay, and of very Heathens that have derided and rejected all such remedies?

12. I did it onely in an hu∣mour, because I had a mind, or

Fancy to know mine owne Fate or Fortune, &c. Because this is indeed the Fancy and Humour of too many: Let them hear what I say now un∣to them, in sundry considerati∣ons. 1. So did Saul, and heard his destiny to his utter de∣spaire, 1 Sam. 28. 19, 20. 2. All future things are reserved in Gods owne knowledge and power; and therefore solely to be referred to him. 3. Who (of men or Angels) have been his Counsellors to be ordina∣rily acquainted with any such mysteries?

4. For a man to bee fore∣acquainted with his own For∣tune; though it were expedi∣ent,

yet is it not lawfull: And though it were lawfull, yet is it not expedient. For if good things be presaged to him, and they false; that makes him mi∣serable in a frustrated hope: If bad things, and yet false, that makes him miserable in a needlesse feare: If bad things and true, they make a man mi∣serable in his owne apprehen∣sion, before he is so in him∣selfe. If good things and true, yet the long Expectation both crucifies and takes off the edge of Delight in their Fruition. 5. When did ever any Diabo∣licall Predictions want their Ambiguities or Equivocati∣on? For so fallaciously doth

the Devill use to frame his O∣racles, as that they may stand good with either event; to the end we may be either way de∣ceived, and yet he neither way thought to deceive. 6. Is there any certainty of their fore tel∣ling things future, that are ig∣norant of what is past or pre∣sent? or how can they tell what shall betide another, that are not aware of what may be∣fall themselves? 7. Have not the sager Heathens derided all Astronomicall, Genethliacall, Physiognomicall Presages and Predictions; and are they things to be believ'd by Chri∣stians?

8. He that will easily believe

the Devill upon his Word, can hardly have any right faith of God in his Promises: For cre∣dulity to Satan, is to God-ward infidelity. 9. One that is here over anxiously, or curi∣ously inquisitive, as he hath much of the Infidelity of an Atheist: so not a little of the Carnality of an Epicure. For 'tis a manifest Token he both loves, and likewise feares him∣selfe too much as touching the Body and present Being.

11. Case. What punishments are Wit∣ches worthy of; or may justly be infli∣cted on them.

THat Witches are to be pu∣nished is the Law and

sentence of Nature, Reason, Policie and Religion. Nature sayes so, because they abuse her order: Reason says so, be∣cause they change her dictates for delusion: Policy sayes so, because they disturb her peace: and Religion sayes so, because they pervert her power. Hence have proceeded all those bitter invectives of Heathen & meer naturall men; all those solid ir∣refutations of Learned men & Philosophers; all those severe Edicts of Princes and Magi∣strates; and all those sharpe censures of the Church against them.

To pronounce sentence therefore in a word; a Witch,

(a reall ranke Witch) is wor∣thy of all poenalty that can ei∣ther be inflicted or imagineth More then Temporal, Spiritu∣all and Eternall punishment cannot be devised; and al these are here deserved.

1. Spirituall punishment, e∣ven the heavyest Anathema, or greatest Excommunication, Deut. 18. 10. Ezek. 12. 24. Mic. 5. 12. John 12. 31. 1 Cor. 10, 20. 2 Cor. 6. 14, 15, 16. And great reason that Witches should first be spiritually or Ecclesia∣stically punished, 1. Because the sin of a Witch is (formally considered) a meere spirituall sin. 2. Witches primely abne∣gate and abjure the Churches

Faith and fellowship: And therefore should first of all bee cast out of their Communion.

3. It is just Talion to deliver such up to Satan that have al∣ready given themselves unto him.

2. Temporall punishment, Exod. 22. 18. Levit. 20. 27. And the reasons are, 1. Because the Fact and Effects of witch-craft are Externall, and disturbing the Civill peace. 2. Witches in joyning Confoederacy with the Devill become profest E∣nemies to all true humane so∣ciety, and therefore deserve to be cut off from it. 3. Their to∣leration is pernicious both to Church and State, not only

in regard of their Maleficia∣ting mischiefes, but also of Gods judgments, Isa. 47. 9. 12. Nahum 3. 4. 2 Kings 23. 26. Conferr'd with 2 King. 21. 6. 4. Because the longer Witches are suffered to live, the worse they are, not onely do more mischiefe to others, but grow more wicked within them∣selves. Humane mercy will ne∣ver amend them; nor the De∣vil never forsake them til they fall under the Magistrates hand, and if ever they repent it is then, or not at all.

3. Eternal punishment, Rev. 21. 8. and 22. 15. And there's Reason for that too. 1. It is just that they who utterly deny

God should be utterly denyed of him. 2. That they who give themselves to the Devill, and worship him; should goe to him, and receive their reward.

But the maine of the Case is touching Civill poenalty. And if you ask what particular pu∣nishment is to bee inflicted? The Scripture saith stoning, Levit. 20. 27. Authors in their Stories likewise store us with Lawes and Presidents of their hanging, heading, burning, drowning, fleaing off their skinnes, breaking upon the wheel, casting down headlong from steepe hills and Rockes, cutting theirh troats, pressing, racking, beating with stripes,

braining with clubbs, banish∣ment, imprisonmēt, degradati∣on, privation of office, forfeitur of estate, &c. Thus thought they no punishment enough for Witches. All which Infli∣ctions, Witches (absolute wit∣ches) may be well worthy of. But God forbid they should be thus punished for Witches; that indeed are no Witches. For so Innocent blood may be brought upon a Land. Yet I speak not this, as if some who are Impostors only, or but coū∣feit Witches (as Juglers, Gyp∣sies, fortune-tellers, Figure-ca∣sters, Wizzards, Conjurers, Calculaters of Nativities, with false prophets and Prognosti∣cators,

that presume to pre∣sage what Changes shall be ei∣ther in Church or State, should be unpunished. But that true and reall Witches should bee truly and really punished, to true and real intents. And that Magistrates and men in place, may wisely and justly preserve and discharge a good consci∣ence, and do no otherwise (in this Case) then as Josiah did, 2 King. 23. 24. Where note, 1. His wisedome in discerning; They were spyed out in the Land: A word noting perspe∣ction, and circumspection; and that both of the mind and sen∣ses. Shewing how both the in∣ternall and externall powers

of discerning should bee em∣ployed, and weighing both the Abstruse Mysterie; and more palpable materiall Circum∣stances thereof. 2. His Integri∣ty or sincerity. That he might perform the words of the law, &c. Looking at nothing more then the honour of God, the justice of the Law, the Trueth of the Church, and the peace of the Common-wealth. But to take heed of doing (in such a Case) as Saul did, 1 Sam. 28. 3. who may well be deemed now to have done al smisterly. 1. Because if the Intention of his heart had been right to cut them off; then doubtlesse had it not been so soon disposed to

consult with them. 2. It is sur∣mized hee lookt onely at his owne private sufferance by such, 1 Sam. 16. 14. and not at the Law of GOD or publique good. 3. The Jewish Rabbines say that hee did it enviously. Because the Diviners also foretold of his Ejection from the Kingdome, and of Davids Election therunto. And some∣thing is observable to such a purpose, in that Samuels death, and the Witches execution are mentioned both rogether. Noting hee forbare to execute his malice upon them while Samuel liv'd. Because Samuel (a Prophet of the Lord) had also foretold the same. 4. Some

learned Protestants are of opi∣nion that under pretext of Witches Saul now slew the Gibeonites, for which the judgment followed, 2 Sam. 21. 1. Neither indeed want we the storyed Examples of GODS Judgements upon those that defamed, prosecuted, and ex∣ecuted them for Witches, that indeed were none.

Wherefore I make bold to propose here these Cautionary Quaeries to bee considered, 1. Whether all kinds of Witches are to bee punished with one kind of punishmēt? And here∣to I answer vulgarly at first hearing, God forbid. And doe confesse further, that I have

read divers Laws cited for di∣vers degrees of Mulcts & poe∣nalties. Whereto I may adde also our owne Statute Law in that behalf wherein (in my poor judgment) severall kindes and measures of poenalties are well Enacted against several kinds and degrees of Witches. And I could wish with all my heart, that in the execution it were but so sctrictly observed, as in the Law it selfe is wisely pro∣vided.

2. Whether a Witch is to be punished capitally for the Pact or for the Fact of witchcraft? I know some (both Papists and Protestants) that are eager for denouncing upon the Pact a∣lone,

without any Fact done. And would have Witches cut off (as men kill Serpents) be∣fore they have once stung or poyson'd any. But (under cor∣rection of better judgments) I am bold also to pronounce my opinion. That although the meere Pact bee mortall before God: yet neither the Pact without the Fact; nor the Fact without the Pact, is to be Ca∣pitall before men. 1. Not the Pact without the Fact. For so it is not onely a meer spirituall sinne, a meer sinne of thought; but may be a meer Dreame or Delusion. Neither do I beleive there was ever in any a reall pact, without a reall Fact. For

the Devill does not now Con∣federate for nothing; nor will hee suffer his Associate to be idle. Neither is the Covenant, but for the Arts sake; nor the Art, but for the Practise. Nei∣ther yet can a Pact be well sus∣pected, or prooved but by some kind of Fact. The Witch of Endor, 1 Sam. 28. was so Notoriously known to bee a Pacted Witch. that Sauls Ser∣vantscould tell him of her, at first asking, and of the Famili∣ar Spirit shee had, vers. 7. yet does shee onely plead against Saul, for alluring her to the Fact, and so subjecting her to the penalty of the Law, ver. 9. which plainly declares that

the Actor pleaded and the Guilty apprehended their Ob∣noxiousnes to the penalty of that Law from the FACT, and not from the Pact alone. 2. Not for the Fact, without the Pact. For then it is to bee conceived and Censured as the Effect of some other sinne or Crime, and not formally of Witchcraft•…•…. A parent (like as Witches use) curses his Child, and God sayes A men to it. Hereupon the Child is obsessed, or strangely handled (peradventur perishes, a thing of two common Example) But what? must the Parent hang for the Malefice? no; and why? Because here is onely

the Factor Effect without the Pact.

3. Whether the Implicite Compact be lyable to the like poenalty as the Explicite? An Implicite Covenant is solely in the Faith and assent, now pro∣digious Effects may follow without any other Familiari∣ty. And whether Familiarity so far forth as invisible Faith & Assent, be Felony, it is not in me to determine. Only I de∣sire to be satisfyed what diffe∣rence is between this, and the Faith and Assent in every deeply malitious sinne? For that likewise Implicitly makes a malignant Covenant with the Devill. Esa. 28. 15. Me••

thinkes there should bee some Differences made betweene them; and that very Demon∣stratively. I have labored to Excogitate them, but finde it Difficult to set them so really Disparate and distinct as I would, in Affection, Intention Operation. For to me there appears in all something of the same Corruption. And this very difficulty tells my Con∣science what a wary discer∣ning should here be for Cen∣sure and Poenalty. Neverthe∣lesse I do not judg those, that shall proceed to judge them, upon a clearer distinguishing and discerning.

4. Whether one addicted to

the speculative way onely ought to incurre the same poe∣nalty with the operative Wit∣ches? I am not of those that contend for the lawfulnesse of Magical science. Because I can∣not reach (in my judgement) to conceive, how it can be pre∣served (by such as wade too far into it) in the pure Naturalls: but must needs (what through Ignorance or Arroganee) bee polluted and deprav'd with some kind of delusions diabo∣licall. Notwithstanding doe I not reprove the knowledge of these things altogether. Lest I might reprove Moses and Da∣niel, Acts 7. 22. Daniel, 17. 20. Who knew them not to

use or practise them; But to detect, and refute them: or knew them to the perfection of the understanding, not to the depravation of the Will. Yet doe I thinke those worthy to bee reprehended that shall affect, commend or promote this studie, (A studie as the most difficult, so the most uselesse) yea and to be censu∣red too. But neverthelesse not like the Operative that have hereby wrought mischiefe or offence to the disturbance of peace and truth, in the Church and State. Unlesse laying a∣side all Scrutiny and Con∣templation as touching the Mirables of Nature, their Spe∣Speculation

be of Diabolicall Magicke only: in Contempla∣ting and musing of (I cannot tell what) Compact, Conven∣ticles, Rites, Sacrifices, Invo∣cations, Conjuratiōs, Charms, Spells, Characters, Figures, Circles, Barbarismes of words, Prodigies of Fact, &c. Admi∣ring, adoring, boasting, com∣mending, teaching, &c. These (as Masters and Professors in witchcrafts) I thinke worthy most punishment of all.

5. Whether a Passive witch be to be punished by the Law as well as an Active? How ex∣treame were it therfore to suf∣fer from men; because they suf∣fer from the Devil? Can his ••••∣cruciation

be a sufficient Cause for our Execution? I conceive the meerly passive therefore are here to be exempted. Be∣cause though the Devil works by them, yet it is without them, yea & oft times against them. Neverthelesse the mixt∣ly passive, may be distingui∣shed from those who are lesse to be pitied or spared because though they may now be som∣what passive, and the Devill (as it were) forcing them to malefice or mischiefe; yet they first were Active, and freely gave their consent so to do.

6. Whether a Witches own Confession bee sufficient to hang her? I cannot see (in the

maine) but a Witch may bee eondemned out of her owne mouth as well as any other Malefactor. For her owne mouth can speake, her owne guilt best, and may not amisse be taken for a right discovery of her own Conscience. Nor doth her Sexe any whit inva∣lidher own testimonie against her self. Nevertheless it would be wel considered whether she was forced to it, terrified, al∣lured, or otherwise deluded. And withall, if in her owne mind and perfect senses; If not out of some Melancholy hu∣mour or discontentment wor∣king to say any thing through tediousnesse of life; If her Be∣collection

or recantation may not stand with more probabi∣lity if they be not meer impos∣sibilities whereof not a Cir∣cumstance tending to such a matter, can bee made to ap∣pear. But it matters not much, though shee talke of never so many monstrous or ridiculous Delusions or absurdities, (for the Devills Actions are now to be admitted for no lesse) if so be some Reality of depraved Affections, Intentions, or Ef∣fects may be observed therein.

7 Whether a Iury may with a safe Conscience give up their Verdict in finding such or such an one for a witch? Doubtles it may be done. For whatso∣ever sinne or Crime is punish∣able

before men, is also Con∣vincible by men. Otherwise all Lawes against them were to no Effect. For the Law is not to be Executed before the Sentence bee pronounced; nor ought that to be before Conviction. Neither is it re∣quisite that so palpable Evi∣dence for Conviction should here come in, as in other more sensible matters. It is enough if there be but so much Circum∣stantiall proofe or evidence; as the Substance, matter, and Nature of such an Abstruse mystery of Iniquitie will well admit. But withall I could wish that these Twelve good men and True, were not Im∣pannelled

of ordinary Coun∣try People: but of the most Eminent Physitians, Lawyers and Divines, that a Country could afford.

8 What if there be no such maine Evidence against Wit∣ches; Are they therefore to be Tolerated or to Escape? Some are of opinion that a strong Presumption is enough to cut them off: but that were a strōg Presumption indeed; others, that it is good to hang thē out of the way however for terror and Examples sake: A terrible thing indeed, to make them Examples in the Punishment that are not yet fully found to be Examples in the offence.

Others would have it done and it be but for their repen∣tance and Conversion. Be∣cause (say they) Witches will never thinke of Repenting till they come to the Gallowes. Were it so, it were then hap∣py for the Wretches; But say it were so, Gods mercy excuses not mans Injustice, but aggra∣vates it. In my mind therefore this is safest, and satisfactory; where God hath denyed man full evidence, it is not for mans Iustice to fall to Execution of vengeance: Nor is that to be called Tolleration where Con∣viction is wanting. This is plain in more sensible Cases (as of Murther, Theft &c.) where

the Law proceeds not (though upō never so strong Presump∣tions) for want of Plenary and particular Evidence; and why not here sith it is a Matter more occult? And if it remaynes so occult, as not to come within a Legal conviction; it is a signe God hath reserved such for his owne Iustice and Vengeance which all their devillish Dark∣nesse shall not be able to elude, Malac. 3. 5. Hee will draw neare to their Iudgment though they think themselves never so far from mans. He will be a swift Witnesse against them, when mans is either slow or insuffici∣ent.

12 Case. Whether a Witch may re∣pent, and so be saved?

I know the Churches of old have been so Charitable, as to suppose their Conversion: and to that purpose, have (in seve∣rall Cases) proposed their penance. And I read in Story of the Notable Repentance of certaine Pope Witches; with the miraculous signes of their salvation. And have heard the Tradition, how the Devill has been forc't to cast up and Can∣cell some such pacting Inden∣tures, though written with the Partyes owne Blood. I will conceive withall, that Witch∣es have as great Cause as may be to recant them of their bar∣gaine,

and Labour to returne. Because they have made a Co∣venant with one, that (on his part) never intended to per∣forme the least Tittle promi∣sed, otherwise then praestigi∣ously. They serve a hard Ma∣ster, that hates them according to an irreconcileable Enmity, Gen. 3. 15. notwithstanding all the pretended Familiarity: and not onely so, but renders them hatefull both to God, & Men. That infests their habi∣tation night, & day; torments them sleeping and waking; ter∣rifies them with gastly sights, & hideous sounds; makes them familiar to the most loathsome Creatures, wherein are least

footesteps of the Creator to be perceived. Haunts them continually, to be still imploy∣ing their Imps about one Mis∣chiefe or another: and will not suffer (would a Witch be so good) to remove the evill done to any one, but by trans∣ferring it upon some other; or else threatens to inflict it upon themselves. Keeps them al∣wayes poore, leane, naked, dis∣eased, discontented; and de∣ludes them utterly in their most Imaginary pleasures and Contentments. If they chance to steale any thing after a pro∣digious manner, he straight∣wayes as praestigiously conveys it from them againe; or so in∣fects

it that it is nothing usefull to them. And after once whol∣ly his seekes to betray them to Temporall Iustice, that so he may the sooner get them into his infernall Possession; and this he is the more eager upon, lest peradventure having wea∣ryed themselves in this way of wickednes it might come into their minds to repent them at length. And thus we have the Devill also fearing their re∣pentance; and by that it should seeme there is some hopes of them. There would be more hope if wee could heare God promising and promoving it. But God hath universally de∣clared himselfe for their dam∣nation.

Malac. 3. 5. Revel. 21. 8. and 22. 15. And it is safest al∣wayes to judge after his Sen∣tence. Wherefore though wit∣ches may have some slender thoughts and wishes for salva∣tion, as had Balaam, Numb. 24. 10. Yet I cannot but thinke it a rare thing still for Magitians to come and worship Christ. Mat. 2. 1, 2.

As to the Case therefore; to say that of Witches, Some may Convert and be saved; some cannot Convert, but shall bee Damned. This were to leave the Case as Indefinite, as I found it. For lesse then so can∣not be determined concerning the least of sins. Give me leave

therefore to declare the Iudge∣ment of my Conscience both somewhat more determinately and distinctly. viz. That the Arted Passive and simply De∣luded Witch may repent and be saved: But the solemnly Pa∣cted, malitiously Active, and utterly Apostate Witch nei∣ther can, nor will, nor shall. The Arted Witches, Act. 19. 13 Converted and so were saved. For the word of God prevai∣led to that Purpose. vers. 20. Yea they beleved and shewed their Deeds. vers. 18. But Si∣mon Magus though heeused the meanes of Salvation (hee beleeved, wondred and was Baptized, Act. 8. 13.) Yet nei∣ther

had hee part nor lot in the matter of Sanctification or Salvation, ver. 21. yea, though the Apostle puts a peradven∣ture upon his Repentance, Prayer, Remission; yet is hee peremptory upon his Repro∣bation, vers. 22. 23. And all is because of the Diabolicall and Indissoluble Pact the Bond of Iniquity. So the Damsell, Act. 16. 16. 17. 18. A meerly passive Witch (whose Divination or Soothsaying was forced tho∣row a Daemoniacal Possession) was saved no doubt. Of which her opportune Occursion, her Confession, her Application of it, her perseverance, with Sa∣tans Ejection out of her, are

sufficient Testimonies. But I cannot say so much of Iezabel and the witch of Endor, who were malicious active witches. Manasseh likewise (though some think hee was no Witch himselfe, but only a Consulter, a Favourer and a promoter of them) yet (led by the many notable Expressions, 2 Chr. 39. 6.) I rather conceive he was a very Witch. Neverthelesse it is said he sought the Lord, and prayed, and the Lord was en∣treated of him, vers. 12. 13. But he was no Apostate Witch. For it is not spoken of him til after his Conversion. He then knew that the Lord he was God, v. 13. But Simon Magus and Ely∣mas

the Sorcerer (two Apo∣state witches) who would have hired the power of the holy Spirit for money, who malici∣ously sought to pervert the faith & truth of Christ. These therefore the Apostles (Peter and Paul) denounce expresly for damned Reprobates, Act. 8. 23. and 13. 8, 9, 10.

To conclude, when I shal be instructed, of any one particu∣lar and specifique sin, so neare to the sinne against the holy Ghost as this of Witchcraft: Or that there is any other blas∣phemy more imputing the works of the Devill to God, or the workes of God to the De∣vill: or such an Anti-christian

Misterie of Iniquity with lying wonders, and strong delusions, 2 Thess. 2. Or such a giving heed to seducing spirits and doctrines of Devills, 1 Tim. 4. Or such a treading under foot the Son of God, counting the Blood of the Covenant a vaine thing, and doing despight un∣to the Spirit of grace, Heb. 10. Or in very deed such a sin unto death, 1 John 5. I say, when I shall be instructed that the sin of Witchcraft is not all this: Or if there bee any other spe∣cifique particular sinne so like to all this, as is the sinne of Witch-craft: Or to which both the Scripture phrases and properties that Divines

make of the sinne against the Holy Ghost, may bee more aptly and fully apply'd, then shall I bee convicted in Con∣science to bee more remisse in my Judgement against the Pa∣cted-Active-Apostate Witch.

FINIS.