Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned Leuit. 29. 19. And the VVitch is numbred amongst these grieuous of fendâ—rs therefore his punishment is as great as any other For the text saith he might not be suffered to liue Exod. 22. 18. But why should the VVitch be so sharply censured And what should mooue the Lord to allot so high a degree of punishment to that sort of offenders Ans. The cause was not the hurt which they brought vpon men in bodie goods or outward estate For there be sundrie that neuer did harme but good onely VVe reade not of any great hurt that was done by the Inchanters of Egypt or by the Pythonisse of Endor or by Simon Magus in Samaria And those diuining VVitches which haue taken vpon them to foretell things to come hurt not any but themselues yet they must die the death This therefore is not the cause But what if these doe hurt or kill must they not then die yes verely but by another law the law of Murther and not by the law of VVitchcraft For in this case he dieth as a murtherer and not as VVitch and so he should die though he were no VVitch The cause then of this sharpe punishment is the very making of a league with the deuill either secret or open whereby they couenant to vse his helpe for the working of wonders For by vertue of this alone it commeth to passe that VVitches can doe strange things in Diuining Inchanting and Iugling Now let it be obserued of what horrible impietie they stand guiltie before God who ioyne in confederacie with Satan Hereby they renounce the Lord that made them they make no more account of his fauour and protection they doe quite cut themselues off from the couenant made with him in Baptisme from the communion of the Saints from the true worship and seruice of God And on the contrarie they giue themselues vnto Satan as their god whome they continually feare and serue Thus are they become the most detestable enemies to God and his people that can be For this cause Samuel told Saul that rebellion was as the sinne of Witchcraft that is a most heinous detestable sinne in the sight of God The traytour that doth no hurt to his neighbour but is willing and readie to doe him the best seruices that can be desired is notwithstanding by the law of Nations no beâ—ter then a dead man because he betraies his Soueraigne and consequently cannot be a friend vnto the Common-wealth In like manner though the Witch were in many respects profitable and did no hurt but procured much good yet because he hath renounced God his king and gouernour and hath bound himselfe by other lawes to the seruice of the enemie of God and his Church death is his portion iustly assigned him by God he may not liue CHAP. VII The application of the doctrine of Witchcraft to our times THus hauing deliuered the true sense and interpretation of this Iudiciall Law both concerning the sinne of Witchcraft the persons by whom this sinne is practised it remaineth now that I should make some vse thereof by way of application to the Witches of our times In doing whereof foure particular Questions of moment are to be handled I. Whether the Witches of our times be the same with those that are here condemned by the law of Moses for some there be and those men of learning and members of Gods Church that hold they are not II. If they be the same as it shall appeare they are then how we may in these daies be able to discerne and discouer a Witch III. What remedie may be vsed against the hurt of Witchcraft IV. Whether our Witches are to be punished with death and that by vertue of this Lawe of Moses Sect. I. I. Question Whether the Witches of our times be the same with those that are here condemned by Moses Law Ans. If we doe well consider the qualitie and condition of the Witches of our daies we shall easily see that they be the same For experience sheweth that whether they be men or women but especially aged women they be such persons as doe renounce God and their Baptisme and make a league with the deuil either secretly or openly in which the deuill bindeth himselfe to teach them certaine rites and ceremonies whereby they may be able to worke wonders as to stirre vp tempests to reueale secrets to kill or hurt men and cattell or to cure and doe good according to the tenour of their couenant The confessions of Witches recorded in the Chronicles of countries through all Europe doe with common consent declare and manifest this point So that howsoeuer our VVitches may differ in some circumstances from those in the time of Moses as either in the instruments and meanes vsed or in the manner and forme or in some particular ends of their practises yet in the substance and foundation of Witchcraft they agree with them For both of them haue made a couenant with the Deuill one way or other and by vertue thereof haue wrought wonders aboue the order of nature Agreeing therefore in the verie foundation and forme of Witchcraft which is the league and in the proper end the working of wonders they must needs be in substance and effect the same with the Witches mentioned by Moses And yet this point is denied by some and the Witches of these daies haue their patrons who vse reasons to prooue that now we haue none such as we speake of Their reasons are specially three First they labour to take away the forme of Witchcraft affirming that there can be no confederacie made betweene the Witch and the Deuill and that for foure causes I. In euery league and contract the parties must be murâ—ally bound each to other now betweene man or woman and the deuill there can be no bond made and though there could yet man is bound in conscience to God to renounce the bond of obedience to Satan and to breake the couenant Ans. There be two sorts of leagues lawfull and vnlawfull in all lawfull leagues it is true that there must be a mutuall bond of both parties each to other which may not be dissolued but in vnlawfull compacts it is otherwise And no man can say that this league betweene a Witch and the Deuill is lawfull but wicked and damnable yet beeing once made howsoeuer vnlawfully it is a league and compact This therefore prooueth not that there can be no couenant at all but that there can be no lawfull couenant betwixt them which no man will denie II. Satan and the Witch are of diuers natures he is spirituall they are corporall substances therefore there can be no league made betweene them Ans. The reason is not good For euen God himselfe who is of nature most simple and spirituall made a couenant with Adam renued the same vnto Abraham Isaac and Iacob and continueth it with his Church on earth from age
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 â—awe against Witches vseth a word of the feminine gender â—â—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 caÌ„not 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 â—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 aduertisâ—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 wâ—rking of woÌ„ders WoÌ„ders are wrought three wayes as hath beene shewed either by Diuination or by InchaÌ„tment or by lugling and to one of these three heads 〈◊〉 â—eates and practises of Witchcraft 〈◊〉 to be referred Now if any man doubt whether there bâ—such Witches indeede as haue beene â—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 â—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 professionâ— 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 deâ—â—stable Monster is the good
Witch for looke in what place soeuer there be any bad Witches that hurt onely there also the Deuill hath his good ones who are better knowne then the bad beeing coÌ„monly called Wise-men or Wise-women This wil appeare by experience in most places in these countries For let a mans childe friend or cattell be taken with some sore sicknes or strangely tormented with some rare and vnknowne disease the first thing he doth is to bethink himselfe and inquire after some Wiseman or wise-woman thither he sends and goes for helpe When he comes he first tells him the state of the sicke man the Witch then beeing certified of the disease prescribeth either Charmes of words to be vsed ouer him or other such counterfeit meanes wherein there is no vertue beeing nothing els but the deuills Sacraments to cause him to doe the cure if it come by Witchraft Well the meanes are receiued applied and vsed the sicke partie accordingly recouereth and the conclusion of all is the vsuall acclamation Oh happie is the day that euer I met with such a man or woman to helpe me Here obserue that both haue a stroke in this action the bad Witch hurt him the good healeth him but the truth is the latter hath done him a thousand fold more harme then the former For the one did onely hurt the bodie but the deuill by meanes of the other though he haue left the bodie in good plight yet he hath laid fast hold on the soule and by curing the body hath killed that And the partie thus cured cannot say with Dauid The Lord is my helper but the Deuill is my helper for by him he is cured Of both these kinds of witches the present Law of Moses must be vnderstood This point well considered yeeldeth matter both of instruction and practise Of instruction in that it shewes the cunning and craftie dealing of Satan who afficteth and tormenteth the body for the gaine of the soule And for that purpose hath so ordered his instrumeÌ„ts that the bad Witch giues the occasion by annoying the body or goods and the good immediatly accomplisheth his desire by intangling the soule in the bands of errour ignorance and false faith Againe this sheweth the blindnes of naturall corruption specially in â—gnorant and superstitious people It is their nature to abhorte hurtfull persos such as bad Witches be and to count them execrable but those that doe them good they honour and reuerence as wise men and woman yea secke and 〈◊〉 vnto theÌ„ in times of extremitie though of all persons in the world they be most odious and Satan in them 〈◊〉 the greatest friend when he is most like himselfe and intendeth greatest mischiefe Let all ignorant persons be aduised hereof in time to take heede to themselues and learne to knowe God and his word that by light from thence they may better discerne of the subtile practises of Satan and his instruments For matter of practise Hence wee learne our duetie to abhorre the wizzard as the most pernicious enemie of our saluation the most effectuall instrument of destroying our soules and of building vp the deuills kingdome yea as the greatest enemie to Gods name worship and glorie that is in the world next to Satan himselfe Of this sort was Simon Magus who by doing strange cures and workes made the people of Samaria to take him for some great man who wrought by the mightie power of God whereas he did all by the deuill He therefore beeing a good Witch did more hurt in seducing the people of God then Balaam a bad one could with all his curses And we must remember that the Lord hath set a lawe vpon the witches head he must not liue and if death be due to any then a thousand deaths of right belong to the good Witch But the patrones of Witches indeauour to delude the true interpretation of that lawe For by a Witch say they we must vnderstand a poisoner and they alledge for that purpose the 70. Interpreters who translate the original word Mecashephah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a poisoner I answer First the word vsed by the 70. Interpreters signifieth indeede so much yet not that onely but also a VVitch in generall as may appeare in sundrie places of Scripture The Apostle reckoning vp Witchcraft among the workes of the flesh vseth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for poysoning but for all Magicall arts as Hierome testifieth vpon the place And that it must necessarily be so translated it is euident because in the next verse murther is termed another worke of the flesh vnder which poisoning and all other kinds of killing are comprehended And the same word is vsed in the like sense Reu. 21. 8. and 22. 15. Againe the word Mecashephah which Moses vseth is ascribed to the Inchanters of Egypt in the 7. 8. and 9. chapters of Exodus and to the wisemen of Babel Dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the Seauentie and both sorts of them were witches and sorcerers The kings of Egypt and Babylon vsed these Mecashephim for sundrie purposes and made them of their counsell and if they had beene according to this allegation poisoners it is not like they would haue so fitted the humors of those two Princes Pharaoh and Nebuchadneâ—sar much lesse that they would haue so ordinarily required their presence and assistance in the businesse there mentioned Thirdly there is a peremptorie Law against the wilfull murtherer Num. 35. 31. that he should be put to death and that no recompence should be taken for his life In which place all poisoners are condemned because they are wilfull murtherers Now if here in Exodus by Mecashephah we should vnderstand a poisoner then there should be one and the same law twice propounded for the same thing which is not like and therefore the word vsed by Moses in this text signifieth not a poisoner properly but a Witch CHAP. VI. Of the punishment of Witches HItherto I haue treated of the nature of witchcraft both in generall particular and haue also shewed what witches are both good and badde And now I proceede to the second point considered in this Text the Punishment of a Witch and that is Death In the Iudiciall laws of Moses wherof this is one the Lord appointed sundrie penalties which in qualitie and degree differed one from another so as according to the nature of the offence was the proportion and measure of the punishment ordained And of all sinnes as those were the most heinous in account which tended directly to the dishonour of God so to them was assigned death the greatest and highest degree of punishment He that despised the Law of Moses died without mercy vnder two or three witnesses Hebr. 10. 28. the punishment of the theefe was restitution foure-fold Exod. 22. 1. but the murtherer must be put to death Numb 35. 31. the Idolater and Seducer were commanded to be slaine
to worke any miracle they receiued from him at the same time an extraordinarie speciall instinct whereby they were mooued to attempt the worke They therefore yeelded themselues to the present motion of Gods spirit to be his instruments onely in the dispensation of the worke but the sole author and producer of the miracle was God himselfe And in this case the very manhood of our Sauiour Christ considered apart from his Godhead had no power of it selfe but was onely the instrument of his Godhead whensoeuer it pleased him in that kinde to manifest the same Wherefore to ascribe this vertue to the Crosse beeing a creature or the worke of a creature is to communicate the incommunicable power of the Creator to it which is plaine blasphemie IV. The fourth Remedie is the vsing of hallowed things as hallowed graines salt water bread images specially the image of Agnus dei Ans. Hallowed creatures are in truth vnhallowed superstitions For euery creature is sanctified by the word and prayer 1. Tim. 4. 4. by the word when God in his word commands vs to vse it for some ende and by prayer when we giue thanks for giuing the creature and withall desire his blessing in the vse thereof Now let any Papists shew me one letter or sillable in all the Booke of God commanding the vse of a creature for any such ende They affirme indeede that Elisha wrought miracles by hallowed salt for by it he cured the bitter waters 2. king 2. 21. But the Prophet vsed not hallowed but common salt and that not ordinarily but onely then as a means wherby to worke a miracle It was therefore powerfull in his hands because for the doing thereof he had power and warrant from God extraordinarily and it cannot be so in any other which haue not the same gift V. The fift and last Remedie is Exorcisine which is an adiuring and commanding the Deuill in the name of God to depart from the partie possessed and cease to molest him any more This meanes was vsed by our Sauiour Christ himselfe and after him by his Apostles and other beleeuers in the time of the Primitiue Church when the gift of working Miracles was in force but in these daies aâ— I said before that gift is ceased and also the promise of power annexed to the vse of adjuration and therefore the means thereof must needs cease And for an ordinarie man now to command the Deuill in such sort is meere presumption and a practise of Sorcerie Sect. IV. IV. Quest. Whether the Witches of our age are to be punished with death and that by vertue of this law of Moses I doubt not but in this last age of the world and among vs also this sinne of Witchcraft ought as sharply to be punished as in former times and all Witches beeing thoroughly conuicted by the Magistrate ought according to the Law of Moses to be put to death For proofe hereof consider these reasons First this Law of Moses flatly enioyneth all men in all ages without limitation of circumstances not to suffer the Witch to liue and hereupon I gather that it must stand the same both now and for euer to the worlds ende Patrons of Witches except against this holding that it was a Iudiciall law which continued but for a time concerned onely the Nation of the Iewes and is now ceased But I take the contrarie to be the truth and that vpon these grounds I. Those Iudiciall Lawes whose penaltie is death because they haue in theÌ„ a perpetuall equitie and doe serue to maintaine some morall precept are perpetuall The Iewes indeede had some Lawes of this kind whose punishments were temporall and they lasted onely for a certaine time but the penaltie of Witchcraft beeing Death by Gods appointment and the inâ—licting of that punishment seruing to maintaine the equitie of the three first morall precepts of the first Table which cannot be kept vnlesse this Lawe be put in execution it must necessarily follow that it is in that regard morall and binds vs and shall in like sort bind all men in all ages as well as the Iewes themselues to whome it was at that time personally directed II. Euery Iudiciall law that hath in it the equitie of the law of nature is perpetuall but the Law of punishing the Witch by death is such For it is a principle of the law of nature holden for a grounded truth in all countries kingdomes among all people in euery age that the traytour who is an enemie to the State and rebelleth against his lawfull Prince should be put to death now the most notorious traytour and rebell that can be is the Witch For shee renounceth God himselfe the King of kings shee leaues the societie of his Church and people shee bindeth her selfe in league with the Deuill and therfore if any offender among men ought to suffer death for his fact much more ought shee and that of due desert The second reason for the proofe of the point in hand is this According to Moses lawe euery Idolater was to be stoned to death Deut. 17. 3 4 5. If there be found any among you that hath gone and serued other gods as the Sunne the Moone or any of the hoast of heauen if the thing vpon enquirie be found to be true and certen thou shalt bring them forth vnto thy gates whether it be man or woman and shalt stone them with stones till they die Now this is the very case of a Witch shee renounceth the true God and maketh choice to serue the Deuill shee is therefore a grosse Idolater and her punishment must be suitable It is alledged by the fauourers of the contrarie part that Peter denied Christ and yet was not put to death I answer there is great difference betweene Peters deniall of Christ and Witches denying of God Peters deniall was vpon infirmitie and in hast the Witch denieth God vpon knowledge and deliberation wittingly and willingly Againe Peter did not vpon the deniall betake himselfe to the Deuill but turned vnto Christ againe which he testified by his heartie and speedie repentance but Witches denie God and betake themselues to the Deuill of their own accord as is manifest euen by their own confessions at their arraignments The third reason Euery seducer in the Church whose practise was to draw men from the true God to the worship of Idols though it were a mans owne sonne or daughter wife or friend by the peremptorie degree and commandement of God was at no hand to be spared or pitied but the hand of the witnesse first and then the hands of all the people must be vpon him to kill him Deut. 13. 6. 9. If this be so no Witches connicted ought to escape the sword of the Magistrate for they are the most notorious seducers of all other When they be once intangled in the Deuills league they labour to invre their dearest fâ—iends and posteritie in their cursed and abominable practiâ—es that they may be
Apollo at Delphos of Iupiter Trophonius in Boeotia and the rest where the Deuill gaue the answer sometimes one way and sometimes another Secondly Satan by obseruation perceiueth that man vpon a weake and ignorant minde is prone superstitiously to dote vpon the creatures attributing some diuine operation or vertue to them without any ground of Gods word or common vnderstanding and consequently disposed to worship God in some worke of man or to ioyne to the sâ—me worship the inuentions of man which he hath not commanded Vpon which ground he made the Heathen to dote vpon their wisemen to regard Soothsayers and them that wrought with Spirits The Chaldean Philosophers renowmed for their superstitions and Magicall courses to make the Heauens fatalium Legum Tabulam ascribing that to the vertue of the Starres which was knowne and done by Satanicall operation The Magicians of Persia to admit of corruptions in their auncient good learning and to giue themselues vpon reading the fabulous writings of the Chaldean Sorcerers to the sludie of vnlawfull Arts inuented by himselfe both before and after the times of Daniel the Prophet Lastly the â—ncient Romanes vpon a superstitious doâ—age neuer to vndertake any businesse of weight â—isi auspicatò vnlesse they had luckie consent and warrant from the Colledges of their Augurors erected by Romulâ—u Thirdly there is a naturall Distemper in the minde of man shewing it selfe in these particulars That he cannot endure to stand in feare of imminent daunger That he swells in an high conceit of his owne deserts specially when he is in lower estate then he would be That he will not beare a wrong done without reuenge That he rests not satisfied with the measure of knowledge receiued but affecteth the searching of things secret and not reuealed When the minde is possessed with these troubled passions with care to helpe it selfe then comes the Deuill and ministreth occasion to vse vnlawfâ—ll means in the generall and forceth the minde by continuall suggestion to determine it selfe in particular vpon his owne crafts It was the case of Saul and of Nebuchadnetsar It caused many of the Heathen Philosophers to go from Athens to Memphis from Grecia to Syria from men on earth to wicked Spirits in hell to get more illumination at the hands of the Prince of darkenesse It mooued sundrie â—â—al-contented Priests of Rome to aspire vnto the chaire of Supremacie by Diabolicall assistance yea to exercise Magicall arts when they were Popes and thereby to manifest indeed that they were not the true Successors of Simon Peter but heyres of the vertues of Simon that Magus who bewitched the people of Samaria and professed to doe that by the great power of God which he wrought by the ayde and assistance of the Deuill If any doe thinke it strange that Satan should in this sort oppose himselfe to the kingdome of God and maintaine his owne principalitie by such vngodly arts and exercises They must knowe that this and all other euills come to passe euen by the will of God who hath iustly permitted the same To punish the wicked for their horrible sinâ—es as Saul for his wickednesse To auenge himselfe vpon Man for his ingratitude who hauing the truth reuealed vnto him will not beleeue or obey it To waken and rowze vp the godly who are sleeping in any great sinnes or infirmities Lastly to trie and prooue his people whether they will cleaue to him and his word or seeke vnto Satan and wicked Spirits Now from the consideration of the premisses we conclude it a necessarie thing for the Church and people of God to be acquainted with the dealing of Satan in this kinde that knowing his subtill deuises they may learne to auoyd them For which purpose this Treatise was first framed and now exhibited to your Lordship The iust commendation whereof aboue others formerly divulged touching this Argument appeareth herein that it serueth to the full opening and declaration of Satans Methode in the ground and practises of Witchcraft Wherein among many other remarkable points it may please you to take speciall notice of these particulars I. That they doe grossely erre who either in expresse tearmes denie that there be Witches or in effect and by consequent auouching that there is no league betweene them and the Deuill or affirming they can doe no such miraculous workes as are ascribed to them The former issueth plainly our of the bodie of the Discourse And for the latter That there is a Couenant betweene them either explicite in manner and forme or implicite by degrees of superstitious proceeding in the vse of meanes insufficient in themselues is plainely taught and confirmed in the same That Witches may and doe worke wonders is euidently prooued howbeit not by an omnipotent power as the 〈…〉 hath vnlearnedly and improperly teaâ—◠〈◊〉 but by the assistance of Satan their Princâ—â—â—â—ho is a powerfull Spirit but yet a Creatuâ—â—â— well as they And the Wonders wrough◠〈◊〉 them are not properly and simply miracles but workes of wonder because they exceede the ordinarie power and capacitie of men especially such as are ignorant of Satans habilitie and the hidden causes in nature whereby things are brought to passe II. That the Witch truely conuicted is to be punished with death the highest degree of punishment and that by the Lawe of Moses the equitie whereof is perpetuall Yea euen the better Witch of the two in common reputation because both are equally enemies to God and all true religion and it is well knowne by true experience that all professed Sorcâ—rers are guiltie of many most monstrous impieties III. That the Miracles of the Popish Church at this day are indeed either no Miracles or false and deceitfull workes Touching corporall presence in the Sacrament which they affirme to be by miracle If it were true then miracles were not yet ceased but should still be as ordinarie in the Church as are the Sacraments A point not onely confuted in the latter part of this Treatise but also by the testimonie of purer Antiquitie Augustine saith That miracles were once necessarie to make the world beleeue the Gospel but he that now seekes a signe that he may beleeue is a wonder yea â— monster in nature Chrysostome conclude◠〈◊〉 on the same grounds that there is now in the Church no necessitie of working Miracles and calles him a false Prophet that now takes in hand to worke them Againe if there be a miracle in the Sacrament it is contrarie to the nature of all those that were wrought either by Moses and the Prophets or by Christ and his Apostles For they were apparent to the eye but this is insensible and therfore neither of â—orce to mooue admiration nor to conuince the minde of man and make him to beleeue As for those which are pretended to be wrought by Saints in that church if we make recourse to the Primitiue times wherein
Witch of Endor was true Samuel or no 109 Diuination without meanes by immediate assistance of a familiar Spirit 121 Practised two waies 1. When the spirit is within the Witch 122 2. When he is out of the Witch 123 The Difference betweene Traunces diuine and diabolicall 124 CHAP. IV. Of working Witchcraft The parts of it Inchantment What it is 127 What a Charme is 130 Whether the Charme be in it selfe effectual to worke wonders 133 Particular practises referred to Inchantment 148 Iugling consisting in delusion and sleight 157 That the wonders done by the Sorcerers of Egypt beforâ— Pharaoh were lrgling sleights and not true and reall works 160 CHAP. V. Of Witches What a Witch is 167 How many Sorts of Witches 173 The bad Witch 173 The good Witch the worser of the two 174 That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the 70. signifies a Witch 178. CHAP. VI. Of the punishment of Witches Why Witches are and ought to be punished with Death 182 CHAP. VII The Application of the Doctrine of Witchcraft to the present times Here foure Points are handled I. Whether the Witches of our timesâ— be the same with those which are condemned by this Law of Mâ—ses 186 Reasons proouing that they are 186 Allegations to the contrarie answered 188. 194. c. II. How we may be able in these daies to discerne and discouer a Witch 199 The Meanes of Discouerie two 200 1. Examination vpon Presumptions â—00 2. Conuiction vpon proofes lesse sufficient 205 more sufficient 211 The causes mouing Satan to further their discouerie 215 Why all Witches are not speedily detected by Satans meanes 216 217 III. What Remedie may be vsed to preuent or cure the hurts of Witchcraft 219 Remedies of two Sorts Lawfull either preseruatiue or restoratiue 219 Preseruatiue concerning Persons 219 Whether the child of God may be bewitched or no 222 Concerning places of abode 224 Restoratiue How whole countries may be cured 227 How particular persons may be cured 229 False and vnlawfull Remedies prescribed by the Church of Rome Generall The gift of casting out of Deuills 232 That there is no such gift in the church since the daies of the Apostles 232 Particâ—â—r siue The name Iesus 239 The vse of Saints Reliques 241 The Signe of the Grosse 243 Hallowing of Creatures 244 Exorcismes 245 IV. Whether the witches of our times are to be punished with death and that by vertue of this Law of Moses 246 Reasons proouing that they ought 247 Obiections answered 251 The Table of the Texts of Scripture Chap. vers Pag. Genesis 3 20. 226 12 8 226 30 37 141 37 7 94  9 94 41 25 94 44 5 69 Exodus 7 21 166  11 163  12 165 8 14 166  19 40. 164  8 165 14 21 13 22 18 1  20 182 32 28 254 9 11 164 Leuiticus 16 8 106 19 31 121 20 27 121 29 19 182 Numbers 12 6 93 22 6 129 23 23 130 25 8 254 35 31 180. 183 Deuteronom 1 17 93 13 1 38  2 103  3 93  5 182  6 250 17 3 249 18 9 220  10 67. 73. 92  11 43. 108   121. 127  18 228 20 5 225 Ioshâ—a 7 15 106 10 13 14 14 2 106 I. Samuel 10 21 106 15 23 8 28 8 126  9 122  19 62.108 I. Kings 17 21 116 22 22 40 II. Kings 2 21 245 4 34 116 13 21 242 20 11 14 II. Chron. 30 18 226 Iob. 1 16 28  21 157 33 15 94 Psalmes 58 5 42. 143 92 10 221 106 30 235 136 4 15 Proverbes 16 33 106 18 18 106 Ecclesiastes 1 9 64 9 2 223 10 11 128 Isaiah 8 19 108  20 ibid. 47 13 74 Ieremie 23 25 93 Ezekiel 21 21 67 Daniel 2 1 102  2 74 3 25 14 4 30 34 6 22 14 8 16 102 11 3 58 Matthew 1 20 94 2 13 ibid. 4 9 43 7 22 23. 35 12 27 234 14 20 14 20 34 17 Marke 5 12 41 16 17 234. 237 16 18 232  19 ibid. Luke 10 17 36  18 227 12 54 71 13 16 222 Iohn 11 43 17 Acts. 3 6 151  12 16  16 151 5 15 242 7 22 82 8 9 173 10 11 126 13 6 173  8 ibid. 16 16 122. 151 19 12 242  13 2â—5 240 Romanes 8 1 199 I. Corinth 6 5 230 12 vlt. 36 14 22 233 II. Corinth 4 4 5 11 14 147 12 2 124 Galatians 3 1 23. 158 5 20 179 Ephesians 6 12 5 Philippians 2 10 241 Colossians 2 15 198 II. Thessal 2 9 28. 238  10 39  11 ibid. I. Timoth. 1 20 230 4 4 245 II. Timoth. 3 8 160. 163 Hebrewes 10 28 182 Reuelat. 14 13 110. 115 21 8 179 22 15 ibid. Ecclesiasticus 46 20 112 Tobit 6 7 226 FINIS A Discourse of Witchcraft Exod. 22. 18. Thou shalt not suffer a Witch to liue THis text containeth one of the Iudiciall Lawes of Moses touching the punishment of Witchcraft which argument I haue chosen to intreat of for these causes First because Witchcraft is arife and common sinne in these our daies and very many are intangled with it beeing either practitioners thereof in their owne persons or at the least yeilding to seeke for helpe and counsell of such as practise it Againe there be sundrie men who receiue it for a truth that Witchcraft is nothing else but a meere illusion and Witches nothing but persons deluded by the Deuill and this opinion takes place not onely with the ignorant but is holden and maintained by such as are learned who doe auouch it by word and writing that there be no witches but as I said before Vpon these and such like considerations I haue beene mooued to vndertake the Interpretation of this Iudiciall law as a sufficient ground of the doctrine which shall be deliuered In handling whereof two things are distinctly to be considered The first what is a Witch The second what is her due and deserued punishment And both these beeing opened and handled the whole meaning of the law will the better appeare For the first To giue the true descriptioÌ„ of a Witch is a matter of great difficultie because there be many differences and diuersities of opinions touching this point and therefore that we may properly and truly define a Witch we must first pause a while in opening the nature of Witchcraft so farre forth as it is deliuered in the bookes of the Old and New Testament and may be gathered out of the true experience of learned and godly men Touching Witchcraft therefore I will consider three points I. What witchcraft is II. What is the ground of the whole practise thereof III. How many kinds and differences there be of it CHAP. I. Of the Nature of Witchcraft TO begin with the first According to the true meaning of all the places of holy Scripture which treate of this point it may be thus
therefore knowing the secret meaning of the Angels wordes vnto Daniel framed out of them a true and direct answer whereas he was not able of himselfe to deâ—ine certainly of the euent of things to come in particular The second meanes whereby the deuill is furnished for his purpose is his owne exquisite knowledge of all naturall things as of the influences of the starres the constitutions of men and other creatures the kinds vertues and operations of plants rootes hearbs stones c. which knowledge of his goeth many degrees beyond the skill of all men yea euen of those that are most excellent in this kind as Philosophers and Physicians No marueile therefore though out of his experience in these and such like he is able aforehand to giue a likely gesse at the issues and euents of things which are to him so manifestly apparent in their causes A third helpe and furtherance in this point is his presence in the most places for some deuills are present at all assemblies and meetings and thereby are acquainted with the consultations and conferences both of Princes people whereby knowing the drift and purpose of mens minds when the same is manifested in their speaches and deliberations they are the fitter to foretell many things which men ordinarily cannot doe And hence it is apparent how Witches may know what is done in other countries and whether one nation intends warre against an other namely by Satans suggestion who was present at the consultation and so knew it and reuealed it vnto them But how then comes it to passe that the consultations and actions of Gods Church and children are not disclosed to their enemies euen by the vnspeakeable mercie and goodnesse of God who though for speciall causes sometimes he suffers Satan by this meanes to bring things to light yet he hath restrained this his libertie and subiected it vnto his owne will so as he keepes him out of such meetings or compels him to conceale whereas otherwise his malice is so great thaâ— not a word could be spoken but it should be carried abroad to the hurt disturbance both of Churches and common-wealths The fourth way is by putting into mens mindes wicked purposes and counsâ—ls for after the league once made he laboureth with them by suggestions and where God giues him 〈◊〉 he neuer ceaseth perswading till he hath brought his enterprise to passe Hauing therefore first brought into the minde of man a resolution to doe some euill he goes and reueales it to the Witch and by force of perswasion vpon the partie tempted he frames the action intended to the time foretold and so finally deludes the Witch his owne instrument foretelling nothing but what himselfe hath compassed and set about The fift helpe is the agilitie of Satans nature whereby he is able speedily to conuay himselfe from place to place yea to passe through the whole world in a short â—ime For God hath made him by nature a spirit who by the gift of his creation hath attained the benefit of swiftnes not onely in dispatching his affairs but also in the cariage of his person with great expedition for the present accomplishment of his owne desires Lastly God doth often vse Satan as his instrument for the effecting of his intended workes and the executing of his iudgements vpon men and in those cases manifesteth vnto him the place where the time when and the manner how such a thing should be done Now all such things as God wil haue effected by the deuill he may fortell before they come to passe because he knowes them before hand by reuelation and assignment from God Thus by the Witch of Endor he foretolde to Saul the time of his death and of his sonnes and the ruine of his kingdome saying To morow shalt thou and thy sonnes be with me and the Lord shall giue the hoste of Israel into the hands of the Philistiâ—s which particular euent and circumstances appertaining he did truely define not of himselfe but because God hath drawn away his good spirit from Saul and had deliuered him to be guided by the deuill whome he also appointed as a meanes and vsed as an instrument to worke his ouerthrowe The Scripture indeede maketh not particular mention of the time of Sauls death it onely recordeth the manner thereof and that which followed vpon his death the translating of the kingdome to his neighbour Dauid after him and yet because God vsed Satan as an instrument to bring this to passe hereupon he was able to foretel the particular time when the will of God should be wrought vpon him And these be the ordinarie meanes and helpes whereby the deuill may knowe and declare strange thinges whether past present or to come Neither may this seeme strange that Satan by such meanes should attaine vnto such knowledge for euen men by their owne obseruations may giue probable coniectures of the state and condition of sundrie things to come Thus we read that some by obseruation haue found out probably and foretold the periods of familleâ— and kingdomes For example that the time and continuance of kingdomes is ordinarily determined at 500. yeares or not much aboue and that great families haue not gone beyond the sixt and seauenth generation And as for speciall and priuate things the world so runnes as it vvere in a circle that if a man should but ordinarily obserue the course of things either in the vveather or in the bodies of men or othervvise he might easily foretell before hand vvhat would come after And by these and such like instances of experiences men haue gessed at the alterations and changes of estates and things in particular Novv if men vvhich be but of short continuance and of a shallovv reach in comparison are able to doe such things hovv much more easily may the Deuill hauing so great a measure of knovvledge and experience and beeing of so long continuance hauing also marked the course of all estates be able to foretell many things vvhich are to come to passe specially considering vvhat the wise man hath set downe to this purpose that that which hath beene shall be and that which hath beene done shall be done and there is no new thing vnder the Sunne Eccl. 1. 9. If it be here alledged that Diuination is a prerogatiue of God himselfe and a part of his glorie incoÌ„municable to any creature Isa. 41. 23. I answer Things to come must be considered two waies either in themselues or in their causes and signes which either go with them or before them To foretell things to come as they are in themselues without respect vnto their signes or causes is a propertie belonging to God onely and the deuill doth it not by any direct and immediate knowledge of things simply considered in themselues but onely as they are present in their signes or causes Again God foretelleth things to come certainely without the helpe of any creature or other meanes out of himselfe but the
partitions among the mightie Hereupon the ciuill vse of Lots hath his warrant in Gods word so it be lawfully vsed in case of necessitie with iâ—uocation of the name of God and with expectation of the euent from God by whose hand immeadiate prouidence it is disposed For the Lot saith Salomon is cast into the lap but the whole disposition thereof is from the Lord Pro. 16. 33. The Sporting Lot is that which is commonly vsed for some vaine and vnnecessary ende as to set vp banck-rupts or such like This hath no warrant in the word of God whereupon men should vse it and therefore is no better then an abuse of Gods ordinance to speake no more of it Now the diuining Lot performed by the opening of a booke or the casting of a die or such like thereby to declare good or bad successe cannot be done without confederacie with Satan either explicite or implicite For the plaine cast of a die or the opening of a booke without beleeuing can doe nothing for discouering of future contingents And what is there in the nature of these actions to produce such effects or where or when did God giue this vertue to them certainely to determine of things hidden from man and knowne onely to himselfe Diuination therefore by them is to be holden as a practise not onely sauouring of superstition but proceeding from the arte of Witchraft and Sorcetie And thus much of Diuination by meanes of the creatures and the seueral kinds thereof Sect. III. The second kind of Diuination is by counterfeit and forged meanes which are none of the creatures of God whereof one kind onely is mentioned in Scripture viz. when Satan is consulted with in the shape of a dead man This is commonly called Neeromaneie or the blacke arte because the Deuill being sought vnto by Witches appeares vnto them in the likenes of a dead bodie And it is expressely forbidden Deuter. 18. 11. yea condemned by the Prophet Esai 8. 19 20. who saith in plaine tearmes that Gods people ought not to goe from the liuing to the dead but to the Law and to the testimonie A memorable example hereof is recorded in 1. Sam. 28. the obseruation whereof will discouer vnto vs the chiefe points of Necromancie There Saul about to encounter the Philistiâ—s beeing forsaken of God who refused to answer him either by dreames or by Vrim or by the Prophets inquired for one that had a familiar spirit and hearing of the Pythonesse at Endor went vnto her by night and caused her to raise vp Samuel to tell him of the issue of the warre Now the Witch at his request raised vp the Deuill with whome shee was confederate in Samuels likenesse who gaue him answer concerning his owne ouerthrowe and the death of his sonnes Which example declareth plainely that there is a kind of diuination whereby Witches and Sorcerers reueale strange things by means of the deuill appearing vnto theÌ„ in the shapes or shadowes of the dead Touching the truth of this example two Questions may be mooued The first is Whether that which appeared was true Samuel or not Some say it was Samuel indeede others who hold that there are no Witches denie that it was either Samuell or the deuill and affirme it to be some other counterfeit comming in Samuels attire to deceiue Saul both which opinious are false and here to be confuted And first that their opinion which say that true Samuel appeared vnto Saul is a flat vntruth I prooue by these reasons I. Before this time God had withdrawne his spirit from Saul as himselfe confesseth and denied to answer him any more by ordinarie meanes in such sort as before he had done Hereupon I gather that it is was not probable that God would now vouchsafe him the fauour to suffer Samuel to come vnto him extraordinarily and tell him what should be the end of his warre with the Philistins and to this purpose it is affirmed twise in that chapter that God had taken his good spirit from Saul II. The soules of the faithfull departed are in the hands of God and doe rest in glorie with himselfe and their bodies are in the earth and there rest in peace So saith the voice from heauen Reuel 14. 13. Blessed are the dead that die in the Lord for they rest from their labours and their works that is the reward of their workes follow them immediatly or at the heeles as the word signifieth Now suppose the deuill had power ouer Samuels bodie yet to make true Samuel he must haue his soule also But it is not in the power of the deuill to bring againe the soules that are in heauen vnto their bodies and so to cause them to appeare vnto men vpon earth and to speake vnto them The Deuills kingdome is in hell and in the hearts of wicked men on earth yea whiles the children of God are in this world he vsurpeth some authoritie ouer them by meanes of their owne corruption But heauen is the kingdome of God and his Saints where Satan hath nothing to doe considering that there is no flesh or corruption to make him entrance or yeeld him intertainement Neither can it be prooued by Scripture that the deuill can disturbe either the bodies or soules of them that die in the Lord and therefore the Witch with all her power and skill could not bring Samuels rotten bodie for so no doubt it was now and soule together III. This shape which appeared suffered Saul to adore and worshippe it where is the true Samuel would neuer haue receiued adoration from Saul the king though it had beene in ciuill manner onely Whome then did Saul adore Answ. The Deuill himselfe who beeing an enemie to the glorie of God was content to take to himselfe that honour which a King in dutie is to performe to God himselfe IV. If it had beene true Samuel he would certainly haue reproued Saul for seeking helpe at Witches contrarie to Gods commandement that doctrine which he had taught him from God in his life time But this counterfeit reproued him not and therefore it is not like to be the true Prophet of God but Satan himselfe framing by his art and skill the person and shape of Samuel But it is alleadged to the contrarie that Samuel aâ—ter his sleepe prophesied of the death of Saul Ecclesiastic 46. v. 20. Aâ—ter his sleepe also he told of the Kings death c. Answ. That booke penned by Iesus the sonne of Sirach is a very worthie description of Christian Ethicks contaming more excellent precepts for manners then all the writings of heathen Philosophers or other men But yet it is not Scripture neither did the Church euer hold and receiue it as Câ—â—onicall yea the author himselfe â—â—sinuateth so much in the beginning thereof for in the preface he disableth himselfe to interpret hard things and after a sort craues pardon for his weaknesse which is not the manner of the men of God that were pen-men of
the lawfulnes of the images of Saints as of Peter Paul and others yea of Christ himselfe because they were not knowne in the daies of Moses and therefore could not be condemned in the second Commandement Whereas contrarily the spirit of God hath so framed and penned the lawes Morall and Iudiciall which concerne man as that they fetch within their compasse all sinnes of all ages and condemne them And therefore whatsoeuer is against the Law of God written by Moses though it were not knowne nor heard of either when the Law was made or afterward is yet condemned by the same Law Againe I answer that our Witches are the same that were in Moses time and therfore by their owne reason must needes be condemned by this Iudiciall lawe For by the records of auncient writers it is prooued that about a 1200. yeares before Christs birth shortly after the Troian warre which was 100. yeare and vpward before the building of the Temple by Salomon there were the same VVitches that are now as the Circes and Syrenes and such like mentioned in the narration of that warre as is manifest to them that knowe the storie Againe 500. yeares before Christ when the Romans made their twelue Tables which comprised all the lawes whereby that famons Commonvvealth vvas gouerned they made one expressely against Witches euen the same vvith these of our time for practising the same things as blasting of corne hurting of cattell mer vvomen and children c. And for the time of Christ though there be no particular mention made of any such Witches yet thence it followeth not that there were none for all things that then happened were not recorded and I would faine know of the chiefe patrons of them whether those parties possessed with the deuill and troubled with strange diseases whom Christ healed and out of whom he cast deuills were not bewitched with some such people as our Witches are if they say no let them if they can prooue the contrarie The third last reason is this Christ at his comming abolished all sinne and therfore miracles witchcraft theÌ„ ceased also The Apostle saith that he spoiled principalities and powers and triumphed ouer them vpon the crosse Coloss. 2. 15. Ans. This argument is friuolous seruing as well to iustifie the traytor the theefe and the murtherer as the witch For whereas it is alleadged that Christ abolished all sinne we must vnderstand how not simply so as sinne should be no more but onely in part in this life reseruing the final destruction thereof to the last iudgement Againe sinne is not abolished no not in part vnto all but onely to the members of Christ. Whereupon the Apostle saâ—h There is no condemnation to them that are in Christ Rom. 8. 1. because no sinne is imputed vnto them But vnto Witches and all the enemies of Christ sinne is imputed and not abolished To conclude howsoeuer much is said in their defence yet the first part is cleare affirmatiuely that the Witches of our time are the same with the Witches that were in Moses time in truth and substance And so much for the first Question Sect. II. II. Quest. How we may be able in these our daies to discerne and discouer a Witch Ans. The discouerie of a Witch is a matter Iudiciall as is also the discouerie of a theefe and a murtherer and belongeth not to euerie man but is to be done Iudicially by the Magistrate according to the forme and order of Law who therefore is set apart for such ends and hath authoritie both to discouer and to punish the enemies of God and his Church Now for the Magistrates directioÌ„ in this busines we are to know that in the discouerie of a VVitch two things are required Examination and Conuiction § 1. Examination is an action of the Magistrate making speciall enquirie of the crime of Witchcraft This action must haue the beginning from occasions and presumptions For the Magistrate though he be a publike person and stand in the roome of God for the execution of iustice yet he may not take vpon him to examine whom and how himselfe willeth of any crime neither ought he to proceed vpon sleight causes as to shewe his authoritie ouer others or vpon sinister respects as to renenge his malice or to bring parties into danger or suspition but he must proceede vpon speciall presumptions Those I call presumptions which doe at least probably and coniectutally note one to be a VVitch and these are certaine signes whereby the partie may be discouered I will touch some few of them The first in order is this If any person man or woman be notoriously defamed for such a partie Notorious desamation is a common report of the greater sort of people with whom the partie suspected dwelleth that he or she is a Witch This yeeldeth a strong suspition Yet the Magistrate must be warie in receiuing such a report For it falls our oftentimes that the innocent may be suspected and some of the better sort notoriously desamed Therfore the wise and prudent Iudge ought carefully to looke that the report be made by men of honestie and credit which if it be he may then proceede to make further inquirie or the fact The second is if a fellow-fellow-witch or Magician giue testimonie of any person to be a Witch either voluntarily or at his or her examination or at his or her death This is not sufficient for conuiction or condemnation but onely a fit presumption to 〈◊〉 strait examination of the partie to be made Thirdly if after cursing there followeth death or at least some mischiefe For VVitches are wont to practise their mischieuous facts by cursing and banning This also is a sufficient matter of Examination not of Conuiction Fourthly if after enmitie quarelling or threatning a present mischiefe doth follow For parties deuillishly disposed after corsings doe vse threatnings and that also is a great presumption Fiftly if the partie suspected be the sonne or daughter the manseruant or maidseruant the familiar friend â—eere neighbour or old coÌ„panion of a known and conuicted witch This may be likewise a presumption For witchcraft is an art that may be learned and conueied from man to man and often it falleth out that a VVitch dying leaueth some of the forenamed heires of her witchcraft Sixtly some doe adde this for a presumption If the partie suspected be found to haue the deuills marke for it is commonly thought when the Deuill maketh his couenant with then he alwaies leaueth his marke behinde him whereby he knowes them for his owne Now if by some casuall meanes such a marke be descried on the bodie of the partie suspected whereof no euident reason in nature can be giuen the Magistrate in this case may cause such to be examined or take the matter into his owne hand that the truth may appeare Lastly if the partie examined be vnconstant or contrarie to himselfe in his deliberate answers it argueth a guiltie minde and
vpon suspition will take it on his death that such a one hath bewitched him it is an allegation of the same nature which may mooue the Iudge to examine the partie but it is of no moment for conuiction The reason is because it was but the suspition of one man and a mans owne word for himselfe though in time of extremitie when it is likely he will speake nothing but the truth is of no more force then another mans word against him And these are the proofes which men in place and time haue ordinarily vsed for the detecting of such vngodly persons but the best that may be saide of them is that they be all either false or vncertaine signes and vnauaileable for the coÌ„demnation of any man whatsoeuer Now follow the true proofes and sufficient meanes of conuiction all which may be reduced to two heads The first is the free and voluntarie confession of the crime made by the partie suspected and accused after examination This hath beene thought generally of all men both Diuines and Lawyers a proofe sufficient For what needs more witnes or further enquirie when a man from the touch of his owne conscience acknowledgeth the fault And yet the patrons and aduocates of Witches except against it and obiect in this manner That a man or woman may confesse against themselues an vntruth beeing vrged thereto either by feare or threatning or by a desire vpon some griefe conceiued to be out of the world or at least beeing in trouble and perswaded it is the best course to saue their liues and obtaine libertie they may vpon simplicitie be induced to confesse that which they neuer did euen against themselues Ans. I say not that a bare confession is sufficient but a confession after due examination taken vpon pregnant presumptions For if a man examined without any ground or presumptions should openly acknowledge the crime his act may be iustly suspected as grouÌ„ded vpon by-respects but when proceeding is made against him at the first vpon good probabilities and hereupon he be drawn to a free confession that which he hath manifested therby cannot but be a truth Other points of exception vrged by them are of small moment and may easily be answered out of the grounds before deliuered and therefore I omit them Now if the partie held in suspition be examined and will not confesso but obstinately persist in deniall as commonly it falleth out then there is another course to be taken by a second sufficient meanes of conuiction which is the testimonie of two witnesses of good and honest report auouching before the Magistrate vpon their owne knowledge these two things Either that the partie accused hath made a league with the deuill or hath done some knowne practises of Witchcraft And all arguments that doe necessarily prooue either of these beeing brought by two sufficient witnesses are of force fully to conuince the partie suspected For example First if they can prooue that the partie suspected hath inuocated and called vpon the deuill or desired his helpe For this is a branch of that worshippe which Satan bindeth his instruments to giue vnto him And it is a pregnant proofe of a league formerly made betweene them Secondly if they can giue euidence that the partie hath intertained a familiar spirit and had conference with it in forme or likenesse of a mouse catte or some other visible creature Thirdly if they affirme vpon oath that the suspected person hath done any action or worke which necessarily inferreth a couenant made as that he hath shewed the face of a man suspected beeing absent in a glasse or vsed Inchantment or such like feats In a word if they both can auouch vpon their own proper knowledge that such a man or woman suspected haue put in practise any other actions of Witchcraft as to haue diuined of things afore they came to passe and that peremptorily to haue raised tempests to haue caused the forme of a dead man to appeare or the like standing either in diuination or operation it prooueth sufficiently that he or she is a Witch But some may say if these be the onely strong proofes for the conuiction of a Sorcerer it will be then impossible to put any one to death because the league with Satan is closely made and the practises of Sorâ—erie are also very secret and hardly can a man be brought which vpon his owne knowledge can auerre such things I answer howsoeuer both the ground and practise be secret and to many vnknowne yet there is a way to come to the knowledge thereof For it is vsuall with Satan to promise any thing till the league be ratified but when it is once made and the partie intangled in societie with him then he indeauoureth nothing more then his or her diseâ—uefie and vseth all meanes possible to diclose them So that what ende soeuer the Witch propoundeth to her selfe in the league he intendeâ—â— nothing else but her vtter confusion Therefore in the iust iudgement of God it often filleth out that these which are true witches indeede shall either by confession discouer themselues or by true testimonie be conuinced The causes which mooue the deuill not onely to affect but to hasten this discouer it are two principally The first is his malice towards all men in so high a degree that he cannot indure they should enioy the world or the benefits of this life if it were possible so much as one houre Though therefore by vertue of the precontract he be cock-sure of his instrument yet his malice is not herewith satisfied till the partie be brought to light and condemned to death Which may be a caueat so all ill disposed persons that they beware of yeelding themselues vnto him The second is his infatiable desire of the present and full possession of them whome he hath got within the bonds of the couenant For though he haue good hope of them yet is he not certen of their continuance The reason is because some united with him in confederacie haue through the great mercie of God by carefull vsage of holy meanes and faith in Christ been reclaimed and deliuered out of his bondage and so at length freed from his couenant so as he hath eternally left them Hence it is that he labours by might and maine to keepe them in ignorance and to preuent the vsage of meanes effectuall to ther conuersion by laying a plot for their discouerie Bâ—t how then comes it to passe that all such persons are not speedily detected but some liue long and others die without any mans priuitie Ans. The reasons hereof may be diuers First because some one or more of them may belong to Gods election and therefore albeit for causes-best knowne to himselfe he may suffer them for a time to be holden in the snares of Satan yet at length in mercie he reclaimes them and in the meâ—ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their
the more easily drawne into the same consederacy wherewith they theÌ„selues 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 welâ—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 Ianâ—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 theÌ„ 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 â—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 VViâ—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. 4â— a Gen. 18. 17. b Num. 1â—6 c Amos 3. 7. d Act. 10. 10. e Exod 25. 22. Nâ—mb 7. 89. Herodot Euterpe 1. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2. king 17. 29. Iâ—h 4. 21. h Act. 17. â—3 i 1. Cor. 10. 20. k Diog. Laert lib. 1 in Thalâ—tis epist ad Pherecid l. 3. Strabo Geogr l. 17. l 2. Tim. 3. 8. m bâ—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 Paâ—san in Phocicis Herodot Euterpe Str Geogr. lib. 9. l. 16. q Paâ—san in Hoeoticis Strabo Geogr lib. 9. * Omnâ—â— superstitiâ— iâ—becilli animi atque a nilis est Cic. de Divin h Levit. 19. 31. i Cleâ—â— Al. 〈◊〉 lib. 6. Strabo Geogr l. 15. Dan â— 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 â— Gregor 6. Act. 8 9. August Enchirid cap. 95. 96. 1. Sam. 28. 2 Thess. 2. 10 11 12. Deut. 13. 3. â— Reignald Scot epist. 〈…〉 Miravel mirandâ— non Miracula Lib. de civ Dei 22. c. 8. Homil. 19. opeâ— imperfect Act. 3. 12. 16. Luk. 8. 46. Act. 19. 1â— 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. â— 10. Euseb. Eccl. hist. lib. 2. cap. 12. Rev. 20. 2. Deâ—t 1. 16. 2. Chron. 19. 6. Prov. 8. 16. a 〈◊〉 12. b 2. Cor. 〈◊〉 Ioh. 4. â—4 〈◊〉 Plaâ—â—â—a de vit Poâ—t in vita Silâ— 2. â—aleus in Act. Rom. Pont lib. 5. lib. 6. August confess l. 10. c. 35 August de 〈…〉 c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1. 16. â—er 19. August de Trin l. 3. c. 7. 2. Thess. 2. 10 11. â— 12. Math. 4. 9. Pâ—â—tarch in vita Alex 1. Sam. 28. 19. * 〈◊〉 〈…〉 Omneagenâ— per conâ—aetâ—â—◠〈…〉 Iugling * 〈◊〉 Iust. Mart. Apolog. ad Anton. Pium * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. * Ioan. Fr. Pie Mâ—â—and de praenot l 1. c. 2. Nicol. Remigius Daemonolaâ—â— c. 1. c. 5. * Homer 〈◊〉 lib 10. 12. * Sub tit de intur alâ—â—sque deliâ—t c. 9. Sence lib Nat 〈◊〉 est 4. 〈…〉 c. Ioseph 〈…〉 1. 8. c. 2.
conscience which stoppeth the freedome of speech and vtterance and may giue iust occasion to the Magistrate to make further enquirie I say nor if he or shee be timorous and fearefull for a good man may be fearefull in a good cause sometimes by nature sometimes in regard of the presence of the Iudge and the greatnes of the andience Againe some may be suddenly taken and others naturally want the libertie of speech which other men haue And these are the causes of feare astonishment which may befall the good as well as the bad Touching the manner of Examination there be two kinds of proceeding either by a single Question or by some Torture A single question is when the Magistrate himselfe onely maketh enquirie what was done or not done by bare and naked interrogations A torture is when besides the enquirie in words he vseth also the racke or some other violent meanes to vrge confession This course hath beene taken in some countries and may no doubt lawfully and with good conscience be vsed howbeit not in euery case but onely vpon strong and great presumptions going before and when the partie is obstinate And thus much for Examination now followeth Conuiction § 2. Conuiction is an action of the Magistrate after iust examination discouering the Witch This action must proceed from iust sufficient proofes and not from bare presumptions For though presumptions giue occasion to examine yet they are no sufficient causes of conuiction Now in generall the prooses vsed for conuiction are of two sorts some be lesse sufficient some be more sufficient The lesse sufficient proofes are these First in former ages the party suspected of Witchcraft was brought before the Magistrate who caused red hoat yron and scalding water to be brought and commanded the partie to put his hand in the one or to take vp the other or both and if he tooke vp the yron in his bare hand without burning or endured the water without scalding hereby he was cleared and iudged free but if he did burne or scalde he was then conuicted and condemned for a Witch But this manner of conuiction hath long agone beene condemned for wicked and diabolicall as in truth it is considering that thereby many times an innocent man may be condemned and a rancke Witch scape vnpunished Againe our owne times haue afforded instances of such weake and insufficient proofes As first Scratching of the suspected partie and present recouerie thereupon Secondly burning of the thing bewitched if it be not a man as a hogge or oxe or such like creature is imagined to be a forcible meanes to cause the Witch to discouer her selfe Thirdly the burning of the thatch of the suspected parties house which is thought to be able to cure the partie bewitched and to make the Witch to bewray her selfe Besides these in other countries they haue a further proofe iustified by some that be learned The partie is taken and bound hand and foote and cast crosse waies into the water if she sincke shee is counted innocent and escapeth if shee fleete on the water and sincke not she is taken for a Witch conuicted and accordingly punished All these proofes are so farre from beeing sufficient that some of them if not all are after a sort practises of witchcraft hauing in them no power or vertue to detect a Sorcerer either by Gods ordinaÌ„ce in the creation or by any speciall appointment since For what vertue can the Scratching of a Witch haue to cure a hurt where doe we finde it in any part of the word of God that scratching should be vsed or what promise of recouerie vpon the vse thereof But how then comes it to passe that helpe is often procured by these such like meanes Ans. It is the sleight and subtiltie of the Deuill vpon scratching the Witch to remooue such hurts as himselfe hath inflicted that thereby he may invre men to the practise of wicked and superstitious meanes And what I say of scratching the same may be enlarged to all other proofes of this kind before named God hath imprinted no such vertue in their natures to these purposes or added the same vnto them by speciall and extraordinarie assignment That therefore which is brought to passe by them when they are vsed commeth from the Deuill And yet to iustifie the casting of a Witch into the water it is alleadged that hauing made a couenant with the Deuill shee hath renounced her Baptisme and hereupon there growes an Antipathie betweene her and water Ans. This allegation serues to no purpose for all water is not the water of Baptisme but that onely whiâ—h is vsed in the very act of Baptisme and not before nor after The element out of the vse of the Sacrament is no Sacrament but returnes againe to his common vse To goe yet further an other insufficient proofe is the testimonie of some wizzard It hath beene the ordinarie custome of some men when they haue had any thing ill at ease presently to go or send to some wise man or wise woman by whome they haue beene informed that the thing is bewitched and to winne credit to their answer some of them haue offred to shew the Witches face in a glasse whereof the partie hauing taken notice returnes home and detecteth the man of woman of witchcraft This I graunt may be a good presumption to cause strait examination but a sufficient proofe of conuiction it can not be For put the case the grand-Iurie at the Assises goeth on a partie suspected and in their consultation the Deuill comes in the likenesse of some knowne man and tells them the person in question is indeede a Witch and offers withall to confirme the same by oath should the Inquest receiue his oath or accusation to condemne the man Assuredly no and yet that is as much as the testimonie of another wizzard who onely by the Deuils helpe reuealeth the Witch If this should be taken for a sufficient proofe the Deuill would not leaue one good man aliue in the world Againe all other presumptions commonly vsed are insufficient though they may minister occasion of triall for example If a man in open court should affirme before the Iudge Such a one fell out with me and cursed me giuing me threatning words that I should smart for it and some mischiefe should light vpon my person or goods ere it were long Vpon these curses and threats presently such and such euills befell me and I suffered these and these losses The Magistrate thus informed may safely proceed to inquire into the matter but he hath not froÌ„ hence any sure ground of conuiction For it pleaseth God many times to lay his hand vpon mens persons and goods without the procurement of Witches And yet experience shewes that ignorant people who carrie a rage against them wil make strong proofes of such presumptions whereupon sometime Iurers doe giue their Verdict against parties innocent Lastly if a man beeing dangerously sicke and like to die