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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.