Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	bring_v	soul_n	8,700	5	5.0987	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09402	A discourse of the damned art of witchcraft so farre forth as it is reuealed in the Scriptures, and manifest by true experience. Framed and deliuered by M. William Perkins, in his ordinarie course of preaching, and now published by Tho. Pickering Batchelour of Diuinitie, and minister of Finchingfield in Essex. Whereunto is adioyned a twofold table; one of the order and heades of the treatise; another of the texts of Scripture explaned, or vindicated from the corrupt interpretation of the aduersarie.	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1610 (1610)	STC 19698; ESTC S114527	101,186	282

the more easily drawne into the same consederacy wherewith they thēselues are vnited to Satan I might here alleadge that they deserue death because many of them be murtherers but I stand not vpon that instance because I hold in the generall that Witches are not to be suffered to liue though they doe no hurt either to man or other creatures and that by vertue of Moses Law onely for their leagues sake whereby they become rebells to God Idolaters and seducers as now hath beene shewed Notwithstanding all that hath beene said many things are brought in defence of them by such as be their friends and wel●illers First it is saide that the hurt that is done comes not from the Witch but from the deuill he deserues the blame because it is his worke and she is not to die for his sinne Ans. Let it be granted that the Witch is not the author of the euill that is done yet shee is a confederate and partner with the Deuill in the fact and so the law takes hold on her See it in a familiar comparison A companie of men conspire together in a robberie by common consent some stand in open place to espie out the bootie and to giue the watchword others are set about the passage priuily to rush vpon the man and to spoile him of his goods In this case what saith the Law The parties that gaue the watchword though they did nothing to the man yet beeing accessories and abettors to the robberie by consent they are theeues and liable to condemnation and exequution as well as the principalls Euen so stands the case with the Witch In the working of wonders and in all mischieous practises he or she is partaker with the deuill by consent of couenant the Witch onely vseth the watchword in some charme or otherwise and doth no more the deuill vpon notice giuen by the charme takes his opportunitie and works the mischeife He is the principall agent but the other yeeldeth helpe and is rightly liable to punishment The reason is because if the deuill were not stirred vp and prouoked by the Witch he would neuer do so much hurt as he doth He had neuer appeared in Samuels likenes had he not beene solicited by the Witch of Endor He would not haue caused counterfeit serpents and frogges to appeare in Egypt but for Ian●es and Iambres and other Inchanters And in this age there would not in likelihood be so much hurt hinderance procured vnto men and other creatures by his meanes but for the instigation of ill disposed persons that haue fellowship and societie with him Againe they obiect that Witches conuicted either repent or repent not If they repent then God pardoneth their sinne and why should not the Magistrate as well saue their bodies let them liue as God doth their soules If they doe not repent then it is a dangerous thing for the Magistrate to put them to death for by this meanes he kills the bodie casts the soule to hell Ans. All Witches iudicially lawfully conuicted ought to haue space of repentance granted vnto them wherein they may be instructed and exhorted and then afterward executed For it is possible for thē to be saued by Gods mercie though they haue denied him Secondly the Magistrate must execute iustice vpon malefactors lawfully conuicted whether they repent or not For God approoueth the iust execution of iudgement vpon men without respect to their repentance neither must their impenitencie hinder the execution of iustice When the people of Israel had committed Idolatrie in worshipping the golden calfe Moses did not expect their repentance in the meane while forbeare the punishment but he and the Leuites presently tooke their swords and slue them and the Lord approoued their course of proceeding Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman Phineas in zeale of Gods glorie executed iudgment vpon them both without any respect vnto their repentance Numb 25. 8. and is therefore commended Psalm 106. 30. Warres are a worthie ordinance of God and yet no Prince could euer attempt the same lawfully if euery souldier in the field should stay the killing of his enemie vpon expectation of his repentance And whereas they say that by executing an impenitent Witch the Magistrate casteth away the soule we must know that the ●nde of execution by the Magistrate is not the damnation of the malefactors soule but that sinne might be punished that others may beware of the like crimes and offences and that the wicked may be taken away from among Gods people But some Witches there be that can not be conuicted of killing any what shall become of them Ans. As the killing Witch must die by another Lawe though he were no Witch so the healing and harmelesse Witch must die by this Law though he kill not onely for couenant made with Satan For this must alwaies be remembred as a conclusion that by Witches we vnderstand not those onely which kill and torment but all Diuiners Charmers Iuglers all VVizzards commonly called wise men and wise women yea whosoeuer doe any thing knowing what they doe which cannot be effected by nature or art and in the same number we reckon all good VVitches which doe no hurt but good which doe not spoile and destroy but saue and deliuer All these come vnder this sentence of Moses because they deny God and are consederates with Satan By the lawes of England the thiefe is executed for stealing and we thinke it iust and profitable but it were a thousand times better for the land if all VVi●ches but specially the blessing Witch might suffer death For the theife by his stealing and the hurtfull Inchanter by charming bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill by which he taketh and destroyeth the soules of men Men doe commonly hate and spit at the damnifying Sorcerer as vnworthie to liue among them whereas the other is so deare vnto them that they hold themselues and their country blessed that haue him among them they flie vnto him in necessitie they depend vpon him as their God and by this meanes thousands are caried away to their finall confusion Death therefore is the iust and deserued portion of the good Witch FINIS a Ioh. 12. 11. b Ioh. 8. 44 c 1. Pet 5. 8. d 2. Cor. 2. 11. e Eph. 6. 11. f Ioh. 8. 4● a Gen. 18. 17. b Num. 1●6 c Amos 3. 7. d Act. 10. 10. e Exod 25. 22. N●mb 7. 89. Herodot Euterpe 1. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2. king 17. 29. I●h 4. 21. h Act. 17. ●3 i 1. Cor. 10. 20. k Diog. Laert lib. 1 in Thal●tis epist ad Pherecid l. 3. Strabo Geogr l. 17. l 2. Tim. 3. 8. m b●a 8. 19 20. n Diod. Sic. l. 17. Plin. l. 5. c. 5. o Herodot Euterpe Strabo Geogr l. 16. ex Hom. Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Pa●san in Phocicis Herodot Euterpe Str Geogr. lib. 9. l. 16. q Pa●san in Hoeoticis Strabo Geogr lib. 9. * Omn●● superstiti● i●becilli animi atque a nilis est Cic. de Divin h Levit. 19. 31. i Cle●● Al. 〈◊〉 lib. 6. Strabo Geogr l. 15. Dan ● 2. Matth. 2. 1. k 1. Sam 28. l Dan. 2. 1 2. Platina in Sylv. 2. c. Fascie temporum b Benno Cardinal de Sylvest ● Gregor 6. Act. 8 9. August Enchirid cap. 95. 96. 1. Sam. 28. 2 Thess. 2. 10 11 12. Deut. 13. 3. ● Reignald Scot epist. 〈…〉 Miravel mirand● non Miracula Lib. de civ Dei 22. c. 8. Homil. 19. ope● imperfect Act. 3. 12. 16. Luk. 8. 46. Act. 19. 1● 11. Aug. lib de vnital eccl cap. 16. 2. Cor. 4. 4. 2. Cor. 10. 4. Luk. 10. 18. * Iust. Mart. Apol. ad Anton Act. ● 10. Euseb. Eccl. hist. lib. 2. cap. 12. Rev. 20. 2. De●t 1. 16. 2. Chron. 19. 6. Prov. 8. 16. a 〈◊〉 12. b 2. Cor. 〈◊〉 Ioh. 4. ●4 〈◊〉 Pla●●●a de vit Po●t in vita Sil● 2. ●aleus in Act. Rom. Pont lib. 5. lib. 6. August confess l. 10. c. 35 August de 〈…〉 c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1. 16. ●er 19. August de Trin l. 3. c. 7. 2. Thess. 2. 10 11. ● 12. Math. 4. 9. P●●tarch in vita Alex 1. Sam. 28. 19. * 〈◊〉 〈…〉 Omneagen● per con●aet●●● 〈…〉 Iugling * 〈◊〉 Iust. Mart. Apolog. ad Anton. Pium * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. * Ioan. Fr. Pie M●●and de praenot l 1. c. 2. Nicol. Remigius Daemonola●● c. 1. c. 5. * Homer 〈◊〉 lib 10. 12. * Sub tit de intur al●●sque deli●t c. 9. Sence lib Nat 〈◊〉 est 4. 〈…〉 c. Ioseph 〈…〉 1. 8. c. 2.

Scripture For they were so guided by gods spirit in their proceedings that nothing could be hard vnto them This priuiledge no ordinarie man hath assurance of and therefore this author writing vpon his owne priuate motion was subiect to error and no doubt this speach of his beeing contrarie to that which is recorded in the Canonicall Scriptures is a flat vntruth Secondly it is obiected that the Scripture calleth him Samuel that appeared vnto Saul Ans. The scripture doth often speake of things not as they are in themselues but as they seeme to vs. So it is affirmed Gen. 1. 16. that God made two great lights the Sunne and Moone whereas the moone is lesser then many starres yet because in regard of her nearenesse to the earth shee seemeth to vs greater then the rest therefore shee is called a great light In like manner Idols in the Scripture are called Gods not that they are so indeed for an Idoll is nothing 1. Cor. 8. 4. but because some men doe so conceiue of them in their mindes In a word the Scripture oftentimes doth abase it selfe to our conceit speaking of things not according as they are but after the manner of men and so in this place calleth counterfeit Samuel by the name of the true Samuel because it seemed so vnto Saul The third obiection That bodie which appeared prophecied of things that came to passe the day after as the death of Saul and of his sonnes which indeede so fel out and at the same time therefore was like to be Samuel Answ. There is nothing there said or done which the deuill might not doe For when the Lord vseth the deuill as his instrument to bring some things to passe he doth before hand reueile the same vnto him and looke what particulars the deuill learneth from God those he can foretell Now the truth is Satan was appointed by God to worke Sauls ouerthrowe and it was made knowne vnto him when the thing should be done by which meanes and by none other the deuill was enabled to Foretell the death of Saul Where by the way obserue that in this case the deuill can reueale things to come certenly to wit if he be appointed Gods immediate instrument for the execution of them or knowes them by light of former prophecies in Scripture Fourthly dead men doe often appeare and walke after they are buried Ans. It is indeede the opinion of the Church of Rome and of many ignorant persons among vs but the truth is otherwise Dead men doe neither walke nor appeare in bodie or soule after death for all that die are either Righteous or wicked The soules of the Righteous goe straight to heauen and the soules of the wicked to hell and their remaine till the last iudgement and therefore of the iust it is said that they are blessed when they die because they rest from their labours Apoc. 14. 13. But how doe they rest if after they be dead they wander vp and downe in the earth If it be said that Moses and Elias appeared when Christ was transsigured in the mount and that Lazarus rose again and at Christs resurrection many dead bodies rose againe and appeared I answer there were two times when God suffered the dead to be raised vp againe either at the planting of his Church or at the restoring and establishing of it when it was rased to the foundation Thus at the restoring of religion in Elias and Elishaes times the sonne of the Shunamitish woman 2. King 4. 34. and the widowes sonne at Sarephta 1. King 17. 21. were raised Againe when God would restore his Church which was fallen to Idolatrie about the death of Elisha he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of Elishaes dead carkeise in the graue thereby to assure the people of their deliuerance and to cause them to embrace the doctrine of the Prophet after his death which in his life they had contemned In like manner at the establishing of the Gospel in the new Testament it pleased Christ to raise vp Moses and Elias and to make them knowne to his Disciples by extraordinarie reuelation that they might beleeue that the doctrine which hee preached was not newe but the same in substance with that which was recorded in the Law and the Prophets both which were represented by Moses and Elias So also he wrought the miracle vpon Lazarus the widowes sonne and lairus daughter thereby to sliewe the power of his Godhead the truth of his calling the testimonie of his Doctrine lastly to make knowne the power of his resurrection he caused some to rise and appeare to others when he himselfe rose againe But out of these two times we haue neither warrant nor example that God suffered the dead to be raised vp Wherefore those instances will not any way confirme Samuels appearing which indeed was not true but counterfeite and forged by the Deuill himselfe Now for the second Opinion of those which denie that there be any Witches and thereupon hold that this was a meere cosenage of the Witch suborning some man or woman to coūterfeit the forme attire and voice of Samuel thereby to delude Saul that also is vntrue For he that spake foretolde the ruine of Saul of his sonnes and of his armie yea the time also wherein this was to come to passe whereas in likelihood no man or woman in all Israel could haue foretold such things before hand of themselues It was not then any cosenage as is affirmed but a thing effected by the deuill framing to himselfe a bodie in the likenesse of Samuel wherein he spake If therefore it be manifest that by counterfeit apparitions of the dead Witches and Sorcerers can foretell things to come hence sundrie points of Witchcraft may be obserued First that there is a league between the Witch and the deuill For this was the cause which mooued Saul to seeke to Witches because neither he himselfe nor any of his seruants could raise vp Satan in Samuels likenesse as the Witch of Endor did But Saul beeing a King might haue commanded helpe from all the wise and learned men in Israel for the effecting of such a matter why then would he rather seeke to a silly woman then to them The reason was because shee had made a compact with the deuil for the vsing of his helpe at her de ●aund by vertue whereof he was as readie to answer as she to call him whereas Saul and the learned Iewes hauing made no such league neither he by his power nor they by their skill could haue performed such a worke Secondly the deuill will be readie at the call and command of Witches and Sorcerers when they are intending any mischiefe For here the Witch of Endor no sooner spake but he appeared and therefore the text giues her a name that signifieth one hauing rule and command ouer Pytho that is the familiar spirit yet when he is commanded he yeelds not vpon

Witch of Samaria is called Magus or Simon the Magician Againe in this generall tearme I comprehend both sexes or kindes of persons men and women excluding neither from beeing Witches A point the rather to be remembred because Moses in this place setting downe a Iudiciall ●awe against Witches vseth a word of the feminine gender ●●ecasbephah which in English properly signisieth a woman Wicth whereupon some might gather that women onely were Witches Howbeit Moses in this word exempteth not the male but onely vseth a notion referring to the female for good causes principally for these two First to giue vs to vnderstand that the woman beeing the weaker sexe is sooner intangled by the deuills illusions with this damnable art then the man And in all ages it is found true by experience that the deuill hath more easily and oftner preuailed with women then with men Hence it was that the Hebrues of ancient times vsed it for a prouerb The more women the more witches His first temptation in the beginning was with Eue a woman and since he pursueth his practise accordingly as making most for his aduantage For where he findeth easiest entrance and best entertainement thither will he oftnest resert Secondly to take away all exception of punishment from any partie that shall practise this trade and to shewe that weaknes cānot exempt the Witch from death For in all reason if any might alledge insirmitie and plead for fauour it were the woman who is weaker then the man But the Lord saith if any person of either sexe among his people be found to haue entred couenant with Satan and become a practiser of Sorcerie though it be a woman and the weaker vessell shee shall not escape she shall not be suffred to liue she must die the death And though weakenes in other cases may lessen both the crime and the punishment yet in this it shall take no place The second point in the description is consenting to vse the helpe of the deuill either by open or secret league wittingly and willingly wherein standeth the very thing that maketh a Witch to be a Witch The yeelding of consent vpon couenaut By which clause two sorts of people are expressely excluded from being Witches First such as be tainted with phrenzy or madnes or are through weakenesse of the braine deluded by the deuill For these though they may be said after a sort to haue societie with Satan or rather he with them yet they cannot giue their consent to vse his aide truely but onely in imagination with the true Witch it is farre otherwise Secondly all such superstitious persons men or women as vse Charmes and Inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion that the Charmes haue vertue in them to doe such things not knowing that it is the action of the deuill by those meanes but thinking that God hath put vertue into them as hee hath done into hearbs for Physicke Of such persons we ●gue no doubt abundance in this our Land who though they deale wickedly and sinne grieuously in vsing Charmes yet because they intend not to ioyne league with the deuill either secretly or formally they are not to be counted Witches Neuertheles they are to be aduertis●d in the meane time that their estate is fearefull For their present vngodly practises haue prepared them already to this cursed trade and may bring them in time to be the ranckest Witches that can be Wherefore I aduise all ignorant persons that know not God nor the Scriptures to take heede and beware of this dangerous euill the vse of Charmes For if they be once conuinced in their consciences and knowe that God hath giuen no power to such meanes and yet shall vse them assuredly they doe in effect consent to the deuill to be helped by him and thereupon are ioyned in confederacie with him in the confidence of their owne hearts and so are become Witches The third and last thing in the description is the end of Witchcraft The w●rking of wōders Wōders are wrought three wayes as hath beene shewed either by Diuination or by Inchātment or by lugling and to one of these three heads 〈◊〉 ●eates and practises of Witchcraft 〈◊〉 to be referred Now if any man doubt whether there b●such Witches indeede as haue beene ●escribed let him remember that beside experience in all ages and countries wee haue also sundrie examples of them euen in the Scriptures In the old Testament we read of Balaam Numb 23. who though he be called a Prophet because he was so reputed of men yet indeede he was a notorious Witch both by profession and practise and would haue shewed his cunning in that kind vpon the Israelits if God had not ●undered him against his will Of the same kinde were the Inchanters of Egypt Exod. 7. the Witches of Persia Dan. 2. and the Pythonisse of Endor known for a renowned Sorcerer ouer all Israel and therefore Sauls seruants beeing asked could presently tell of her as we read 1. Sam. 28. In the new Testament mention is made of Simon whose name declared his profession● his name was Magus and the text saith that he vsed Witchcraft and bewitched the people of 〈◊〉 calling himselfe a great man Act. 8. 9. Whence it was that after his death there was a statue set vp in Rome in honour of him in the daies of Claudius Cesar with this inscription Simoni Deo sancto And it is not vnlike but Bar-jesus the false prophet at Paphus was a man addicted to the practises of Witchcraft and for that cause was called by a kinde of excellency Elymas the Magician Act. 13. 6. 8. that is the great or famous Sorcerer Lastly the Pythonisse at Philippi that gat her master much aduantage by diuining Act. 16. 16. And all these vsed the helpe of the deuill for the working of wonders Of Witches there be two sorts The bad Witch and the good Witch for so they are commonly called The bad Witch is he or she that hath consented in league with the Deuill to vse his helpe for the doing of hurt onely as to strike and annoy the bodies of men women children and cattell with diseases and with death it selfe so likewise to raise tempests by sea and by land c. This is commonly called the binding-Witch The good Witch is he or shee that by consent in a league with the deuill doth vse his help for the doing of good onely This cannot hurt torment curse or kill but onely heale and cure the hurts inflicted vpon men or cattell by badde Witches For as they can doe no good but onely hurt so this can doe no hurt but good onely And this is that order which the Deuill hath set in his kingdome appointing to seuerall persons their seuerall offices and charges And the good Witch is commonly tearmed the vnbinding Witch Now howsoeuer both these be euill yet of the two the more horrible de●●stable Monster is the good