else had hee not come to torment them So as heere their thoughts are wholly vpon the Witch as if hee or shee were the onely commander and ruler in this action 3. The Deuill hereupon taketh great aduantage and worketh mightily vpon such persons which bee so apt to beleeue themselues to be bewitched For First hee worketh in them a slauish feare to stand more in awe of the creature then of the Creator Secondly vpon this feare if any thing happen amisse hee suggesteth a suspition of this or that party to be a Witch Thirdly the suspition a little settled hee then stirreth the man or woman to vtter the suspition of this or that neighbour Fourthly the Diuell worketh credulitie in those neighbours and withall sets them on worke to second the relation with opening of their suspicious thoughts of the same partie and withall to tell what they haue either heard from others or obserued from themselues that may tend to increase the suspicion that such an one is a Witch Fiftly through this credulitie this relation and rumouring this suspicion from one rattling Gossip to another it is taken for granted that such an one is a Witch and hath bewitched such a man woman child seruant or beast Sixtly vpon this groweth a generall dislike with a feare of the said party suspected so as others vpon any ill hap begin likewise to blame the same partie for that ill accident Seuenthly to make vp the Diuels plotted mischiefe herein he maketh the party suspicious to marke all the words and deeds of the suspected and to interpret the worst of them to gather matter to accuse the same of Witchcraft And to performe this the Diuell perswades some to seeke to a Wizard for helpe and counsell which hel-hound telleth them that they are bewitched that they liue by ill neighbours and hereupon returning home they publish it amongst their neighbours that now without all peraduenture such an one is indeed a Witch and hath done this and that harme Lastly hereupon the Diuell stirreth vp some more impatient more fiery and inraged theÌ„ the rest to seeke reuenge to hale the suspected before Authoritie to procure his or her imprisonment and at last perhaps follow him or her to death which is that which in all these things the Diuell laboured for For he is a murtherer and delighteth in bloudshedding especially of innocent bloud as it may fall out in this case and as learned men write sometimes it doth vpon onely fallible presumptions V. And lastly they may be drawn from this their rash conceit so sudden and soon in their minde by the Scriptures silence no where ascribing tortures paâ—nes vexations anguish in minde or body losses of cattell or other goods to Witches but to Gods hand Iob 1.21 Psal. 39.9 or to men openly and violently wronging robbing spoiling and killing as in Iob 1.15 17. or to Diuels Matth. 15.22 Luk. 9.39 but as is said no where in all the Bible to Witches Quest. It may heere bee demanded why the Scriptures doe not any where ascribe as men doe now bodily harmes vnto Witches seeing there is such mention of Witches and Witchcraft in many places Ans. The Scriptures of God doe neuer assigne instruments to bee set on worke by him which haue not power in themselues to doe what he imployeth them about whether it bee Angell Diuell Man or any other creature nor ascribeth vnto them any deede which they cannot do of themselues without the helpe of some other But Witches are Satans slaues who cannot doe those euils which men accuse them of but the Diuell doth it for them Therefore the Scriptures ascribe the Acts to the Diuell as his owne and not vnto Witches though they consent because they doe them not themselues II. It is done in speciall wisedome from God to teach all that bee godly for whose sakes the Scriptures are penned and who indeed make them their rule and guide to ascribe least vnto Witches or rather nothing at all in this kinde to them as the multitude do But to iudge of a Witch as a Witch and of her actions as they are in the practices of Witchcraft distinct from the working of the Diuell and her or his consent with the Diuell in euils For so shall Witchcraft be detested as Witchcraft as it ought to be and not onely because of the mischiefes which befall men thereby as generally men imagine which yet are the Diuels and not the Witches practices as shall in the booke following bee more fully declared A GVIDE TO GRAND-IVRIE MEN. The second Booke CHAP. I. That there are Witches THough some haue gone about to proue that there are no Witches yet the contrarie tenent is vndeniably true that there are Witches 1. From the lawes that God himselfe hath made against them 1. Forbidding the practice of Witchcraft and that none amongst his should bee Witches Wizards Necromancers and such like Deut. 18.10 11 12. 2. Forbidding any to goe to them Leuit. 19. 20. Isa. 8.19 3. His commandement to put Witches to death Exod. 22.18 If there were no Witches what neede these lawes II. From the Historie of the Bible which nameth to vs certaine Witches as the Sorcerers of Egypt Exo. 7. Iannes and Iambres 2. Tim. 3 8. Those in Babylon and Persia Dan. 2. 5.7 Isa. 47.12 Those amongst the Philistims Isa. 26. and among the Nations driuen out before the Israelites Deut. 18. 12 13. So wee reade of other Witches which were of Balaam Numb 22. Ios. 13.22 of Iezabel 2. King 9.22 of Manasses 2. Chron. 33.6 of Simon Magus Act. 8.9 and Elymas Act. 13.1 2. It maketh mention of the practices of Witches Exod. 7.2 Chr. 33. 6. Isa. 47.9 Ezek. 21.21 Hest. 3.7 Thirdly it speaketh of some going to them 1. Sam. 28.7 and sending to them Num. 22.5 Ios. 24.9 Fourthly It relateth how some Kings put them to death 1. Sam. 28.3 9. and cut them off 2. King 23.24 All this should be false if there were no Witches III. From comparisons and similies fetched from Witchcraft by Samuel 1. Sam. 15. by Isa. 29.4 which were absurd if there were no such thing IV. From Saint Pauls mentioning Witchcraft amongst the workes of the flesh Gal. 5.20 V. From Gods threatning damnation vpon Sorcerers Reu. 21.8 VI. Experience of the truth both amongst our selues and in other Countries VII The confession of infinite number of Witches condemned and executed VIII The truth of Histories and many relations of their arraignements and conuiction IX The lawes of nations both Heathen and Christian against them It is idle to spend time farther in so manifest a truth therefore hereof thus much briefely CHAP. 2. What kind sorts of persons they bee which are most apt to become Witches WItchcraft being as S. Paul saith amongst the fruits of the flesh Gal. 5. 20. one may fall into this sinne as well as into any other if God preuent it not And albeit there bee men Witches as Balaam and Elymas and
and such haue they now by which after the league made they worke all their mischiefes Now the Witch thus in league and familiarity with the Deuill is conuicted by these Euidences 1. By a Witches marke which is vpon these baser sort of witches and this by sucking or otherwise by the Deuils touching experieÌ„ce proueth the truth of this and innumerable instances are brought for examples Tertullian found this true saith It is the Deuils custome to marke his God hath his marke for his Ezek. 9. Reu. 7. 14. The Beast will haue his marke Re. 13. who is the Deuils Lieutenant so the Deuil himselfe will haue his marke see the relations of Witches the witnes of many learned meÌ„ writing of Witches and witchcraft Therfore where this marke is there is a league and a familiar spirit Search diligently therefore for it in euery place and lest one bee deceiued by a naturall marke note this from that This is insensible and being pricked will not bleede When the mark therefore is found try it but so as the Witch perceiue it not seeming as not to haue found it and then let one pricke in some other places another in the meane space there it s somtimes like a little teate somtimes but a blewish spot sometimes red spots like a fleabiting somtimes the flesh is sunke in and hollow as a famous witch confessed who also said that Witches couer theÌ„ and some haue confessed that they haue bin taken away but saith that VVitch they grow againe and come to their old forme And therefore though this marke be not found at first yet it may at length once searching therefore must not serue for some out of fear some other for fauour make a negligent search It is fit therefore searchers should be sworne to search and search very diligently in such a case of life and death and for the detection of so great an height of impâ—ety II. By Witches words as when shee or he hath bene heard to call vpon their spirits or to speake to them or to talke of them to any inticing them to receiue such Familiars offering one and counselling to doe something to get one Also when they haue beene heard telling of the killing of some man or beast or of the hurting of them or when they haue not onely threatned reuenge vpon any or their cattell but haue foretold particularly what shal happen to such an one and the same sound true and their boasting afterwards thereof Furthermore if they haue beene heard to speake of their transportation from home to certaine places of their meetings with others there of which transportations stories make mention and also the relations of the Lancashire Witches meeting at Malkin Tower some 20. together and were carried by spirits in lâ—kenesse of Foales as those Witches confested These speeches are to be inquired after who can witnes them for they proue the league and familiarity with the diuell III. By the Witches deeds as when any haue seen them with their spirits or seene to feede some creatures secretly or where thâ— Witch hath put such with the smell of the place which as very learned men doe auoâ—câ— is found true by experiâ—nce wâ—ll stinke detestably Aâ—â—o when it can be found that they haue made Pictures as the Lancashiâ—â— Witches did hellish compositions or any such Witchery Arts as is before mentioned cha 13. Moreouer when they giue any thing to any man or other creature which immediately causeth either paines or death IV. By the Witches extasies which some of them haue been found in of which Peter de Loyer in his book de spectris giueth liuely instances with which the delight hereof Witches are so taken as they will hardly conceale the same but will tell it to one or other and if they do not it cannot be but at one time or other they will be found therein V. By some one or moe fellow Witches confessing their owne witchcraft bearing witnesse against others so as they can make good the truth of their witnesse and giue sufficient proofe thereof as that they haue seene them with their spirits or that they haue receiued spirits from them that they can tell when they vsed Witcherie tricks to do harme or that they told to do harme or that they had done or that they can shew the marke vpon them or that they haue bin together in their meetings and such like as the Lancashire Witches gaue testimony one against another of these things VI. By some witnesse of God himselfe hapning vpon the execrable curses of Witches vpon theÌ„selues praying God to shew some token if they be guilty as fell vpon Mother Samuel the Warboys Witch who by bitter curses vpon her selfe seeking to cleare her selfe wishing some signe to be shewed if she were guilty presently her chinne did bleed the very place where her spirits did sucke as afterwards shâ—e confested So one Iâ—nnâ—t Prâ—stâ— a Yorkâ—hâ—re 〈◊〉 was brought to the 〈…〉 one M. Lister bewitched by her to death which shee no sooner did touch but the corps bled fresh bloud Such an euidence sometimes though not alwaies is giuen from God when he is so pleased to detect such malefactors guilty of bloud VII By the Witches owne confession of giuing their soules to the diuell and of the spirits which they haue and how they came by them If any thinke that it is almost impossible to make Witches confessâ— thus much they are deceiued for I find by Histories exceeding many to haue confessed and in our owne Relations of arraigned and condemned Witches wherein I finde how a Witch hath confessed the fact to the afflicted being brought vnto him and charged with bewitching him as Alizon Deuice did to Iohn Law So to the afflicted friends as did Mother Samuel to M. Throgmorton Some to Iustices when they were examined as did the Lancashire and Rutland Witches Some to the Iudges so freely as made the Iudges and the Iustices to admire thereat as they did at Lancaster Some in terrour of conscience truely apprehending the fearefulnesse of their league made as did one Magdalen a French Gentlewoman seduced by Lewis Gaufredy who also himselfe at length made a large conâ—ession before his death We see therefore that Witches may be brought to confesse their Witchcraft And thus much for the sound euidences more then presumptions vpon which they may bee found guilty and iustly be condemned and put to death CHAP. XIX Of the maner of examining Witches THere is required great diligence wisedome and circumspection in the examination of a Witch It were fit and necessarie for such as be in authoritie and haue Witches brought before them that they should bee men in some sort well seene in treatises of witchcraft to know how to proceed vnderstandingly in detecting them â—o be able to iudge wheÌ„ the witnesses speak to the point That which the witnesses speake in this case may be reduced to three heads 1.
vouchsafed no answer by sacred means 1. Sam. 28.16 and therefore he fell to Witches And what was Manasseh but an Idolater and an obseruer of times so fell to Witchery and to such as had familiars And the people which delighted in these were haters of the true Teachers and beleeued false prophets Dreamers and Diuiners Ierem. 27.9 And with vs what are they which regard these sorts but â—ither superstitious Papists or Neuterals or Atheists 4. The euill which in the end will ensue to such as hearken to these what got Saul by going to them They may soothe vp for a time these vaine persons but at length the Diuell wil pay them home Examples abroad and in Histories and within our selues obserued may terrifie all good Christians from seeking vnto and regarding of such For it 's plainly said that the Lord setteth his face against such to cut them off Luk. 20.6 And if God be against them what may they looke for in the end CHAP. XXI That all sorts of Witches ought to dye euen because they be Witches THere ought no such distinction of Witches to be made into good and bad blessing and cursing white and blacke Witches as thereby either sort should escape death They may differ in name but al are abomination to the Lord and ought to dye 1. The Law of God saith without exception Thou shalt not suffer a Witch to liue If a Witch iustly conuicted death is due to such an one 2. They all make a league with the Diuell an act so execrable to renounce God and to bâ— take themselues to the diuel as for this thing onely they deserue death in the highest degree 3. For these abominations the Lord vtterly destroyed the Canaanites Deut. 18.12 and plagued Manasseh 2. Chron. 33.6 which wickednesse of his was so abhorred of God as in his displeasure he mentioned it many yeeres after by Ieremy as a cause of remouing the Iewes from their land and of leading them away captiue into a strange land Ier. 15.4 4. Idolaters ought to dye Exod. 22.20 32.28 29. and inticers to Idolatry Deut. 13.9 because they worship Diuels Psal. 106.37.1 Cor. 10.20 Reu. 9.20 But Witches worship diuels they inuocate them craue helpe of them worke by them and doe them homage sacrifice to them and they doe it not to stocks and stones so mediately to the Diuell as other Idolaters doe but immediately to the very diuell himselfe And therefore are the greatest Idolaters that can be and so most worthy of death It will bee granted that bad Witches ought to dye as being guilty some of murther other some of committing filihinesse with Diuels by the confession of innumerable Witches and for much mischiefe and manifold harmes which they doe But still some doubt of so round dealing with the white Witches which cure folk do as they imagine great good tell wonders and delight their hearers sometimes their beholders The imagined good Witches the Coniurer Enchanter Magician Southsayer and the rest ought to dye for besides the former reasons 1. As hath beene proued the course of the Scriptures is generally against these 2. Saul and Iosias put these sorts to death 1. Sa. 28.2 Kin. 23.24 and King Iames in his booke saith of Magicians and Necromancers that they ought to be dealt with as Sorcerers 3. In other Countries such haue beene put to death In Flanders was there a Magician which by curing many diseases became famous and was reputed a holy man couering his Witchery with appointing people to fast to say their Pater noster to goe on Pilgrimage to this or that St but his Magick practices being found out hee had his desert In France there was a woman Witch which did cure some with a pretended medicine and by saying these words In the name of the Father and of the Son and of the holy Ghost of St Anthony and St Michael thou maist be cured of thy disease coÌ„mending withal the party to heare Masse nine dayes but for all this she had iudgement to be burnt for her Witchcraft For these healers are oftentimes hurting Witches withall and all healers do entice people from God in requiring faith of them do cause the people to run a whoring after them as Moses speaketh Leu. 20.6 Being therfore in league with SataÌ„ being abominable Idolaters intising people from their faith in God they are worthy to die 4. Very Heathen Emperours haue put to death such as were Necromancers such as vsed to cure diseases such as would vndertake to foretell successe of warres such haue bin exiled if not put to death as would by Art Magicke discouer them see examples of these in Bodins Daemonomania They offend then that countenance them that preuent their apprehension their iudgement and iust deserued punishment CHAP. XXII That the bad Witches in their tryall persecution conuiction and condemnation should bee dealt with as is befitting in the course of Iustice. IT is miserable to behold how maliciously how ragingly in bitternesse of spirit the rude headlesse multitude and other vaine people cry out against these sorts of wretched Caytifs saying â—ye vpon them Away with them Hang them and some of them sticke not to curse them A brutish and vnchristianlike carriage It is true that their sinne is very grieuous hatefull to God and to bee detested of all true Christians as an execrable falling from God into the deepest seruice of the diuell but yet let men consider 1. A difference between their fearfull sinne and their persons hate the one but not the other 2. That Satan is a powerfull Deceiuer and Seducer who can make an Eue in Paradise being in the state of perfection to beleeue him the Diuell before God 3. That by nature corrupt we are no lesse apt to be mis-led by him then they walking in sinnes and trespasses according to the course of the world and according to the Prince of darknesse in inordinate affection and other lusts being foolish disobedient deceiued seruing diuers lusts pleasures liuing in malice enuy hatefull and hating one another Thus by nature are we the children of wrath and bemyred with the filth of sinne as wel as they 4. That therefore our difference ariseth not from within our selues as from our owne wisedome will and power but we are kept from their Apostasie either by Gods restraining power as he kept the King of Gerar Abimelech from Adulterie as also Pharaoh from Abrahams wife or by his conuerting grace so euery one must say with Saint Paul By the grace of God I am that I am 5. Consider that some so dreadfully catched by Satan may be Gods seruants and bee conuerted as was Manasseh and also Saint Cyprian of whom before And did not such as vsed curious Arts euen Magicke turne to God and beleeue Therefore let vs behold in them a spectacle of mans miserie as being left of God vnto the power of the Diuell
the same disease be put vpon some other or that the Witch be bewitched to death which hath inflicted the torment vpon the diseased partie All these Bodinus noteth with examples cut of Sprangerus an Inquisitour that examined had the confessions and put to death great numbers of Witches These VVitches to keepe their credit often deliuer their medicines with an Iâ— If it doe no good come againe When they râ—turne and finde that the Deuill hath not remoued the disease or that God being displeased will not let them then the VVizards blame them that they came not in time or they applied not the meanes aright or that they wanted faith to beleeue or at least they acknowledged their power not great inough and therefore they aduise them to goe to a more cunning man or woman and so direct them vnto another VVitch or Deuill for helpe worse then themselues 9. And lastly the Lord threatneth to set his face against that soule and to cut him off from amongst his people that seeketh vnto them Let these reasons disswade vs therefore from helping our selues by such detestable means so abhorred and hated of God CHAP. X. That many yet runne vnto these Witches and their reasons which they alleadge answered THere is no action so bad but if men either get or saue thereby there will bee both the practice and the approbation thereof euer by some so are men captiuated to the care of a bodily safety and preseruation of an outward estate in this life So it happeneth in this case of going vnto and seeking helpe of VVitches who vse such reasons as these to countenance their going to them I. Such surely worke by God because they vse good prayers and good words and often name God But to answer this let them remember that the Diuell himselfe can vse good words Mar. 1.24 and 5.7 Act. 17. that hee can counterfeit the habit and words of an holy man Samuel 1. Sam. 28. 13 15 17. that he can turne himselfe into an Angell of light 2. Cor. 11. Therefore hee can teach his seruants to faine holinesse As for their prayers they are foolish popish superstitious if not all most of them and some of them learned of the Diuell himselfe as some haue confessed II. That they vse oyntments hearbs and medicines to cure the diseased I answer These are but colourings to couer their Witcherie 1. Because they vse but one medicine and the same commonly to cure many diseases 2. Because they cannot cure any disease but that which is by cherie and therefore they say that such persons or that thing is bewitched for which the commers to them seeke remedie shewing hereby what diseases they can cure Therefore naturall medicines to cure supernaturall diseases are vsed onely to hide their Witchcraft and sorceries III. That it may be as some thinke that they haue a gift from God this way to doe good Answ. There is no reasonable probabilitie for this for then God would not condemne them nor such as seeke to them neither would hee suffer his seruants to bee so afflicted as you haue heard in vsing his gifts hee would not so ill reward his seruants and this conceit of being the power of God was in the bewitched Samaritans who thought so ou râ—well of Simon Magus as these Samariâ—an-like bewitched people do of these silly Ma-gooses IV. That they haue indured great torment and great losses of cattell and could not otherwise finde helpe Iob was in another manner tormented and receiued farre greater losses yet he depended vpon God patiently waited his leisure resolued to trust in God though hee should haue dyed and therefore was at length deliuered A woman which had a disease twelue yeeres had spent all she had vnder the hands of Physicians to be cured but could not but rather grew worse yet shee resorted not to diabolicall means that we reade of though ordinarie meanes failed her but waited Gods good time and was miraculously deliuered Mar. 5.25 29. So another woman had a spirit of â—â—fiâ—miâ—ie and was bound by Satan eighteene yeeres yet she would not for any thing wee know vse any ill meanes for her helpe for the Text saith Shee was a daughter of Abraham Luk. 13. 15 16. and therefore was at the length also cured V. That many haue gone to such and found present remedy 1. As some haue found remedy so other some haue not euen by your owne testimony so set one against the other 2. The lawfulnesse of an action is not to bee iudged by the successe Wicked men in ill wayes prosper sometimes to the hardening of their heart in euill and so is there a spirituall plague vpon them for their wickednesse which they doe not consider of 3. Wee haue the Apostles lesson We may not doe euill that good may come thereof the going to them God forbids and therefore euill and bodily ease will not excuse the sinne before God 4. Let such consider what before is deliuered touching such as bee holpen whether they continue well or whether a worse euill hath not after befalne them or whether the like hath not hapned to some of theirs or to some of their cattell or to some of their friends as stories shew that so it hath hapned and so it may still fall out VI. That they haue helpe from these at a little or no cost at all whereas Physicke is very chargeable But let such consider that physicall meanes is of God in the vse whereof wee may pray for a blessing whereas this is of the Diuell and the remedy with a curse We cannot wee may not pray to God to finde remedie in seeking to the Diuell It 's also a miserable sparing to spare the purse and to damne the soule VII That these speake against bad Witches and often discouer them and therefore cannot they themselues be bad This is no good argument for hee may bee bad inough himselfe that speaketh against another in some thing worse then himselfe As for the discouerie of a bad Witch you haue heard by the testimony and confâ—ssion of a Witch that this they doe by the Diuels telling Therefore being in league with the Diuell they are for all these pretexts to bee detested and their villanies before God to be abhorred CHAP. XI That there are bad Witches and here of their profession and practice and how many things must concurre in bewitching any thing ALl Witches in truth are bad Witches and none good but thus we distinguâ—sh them after the vulgar speech It is needlesse to make particular proofe of this sort Historie experience and confessioâ— of such Witches are euidence inough Of this sort are men but very many women yonger and older but almost all very miserably poore the basest sort of people both in birth and breeding most incapable of instruction and cursedly negligent and prophanely contemners of the sauing knowledge generally people they are of ill natures of a wicked disposition and spitefully malicious
another time one cloathed in russet with a bush beard speaking to him So also Toads and Crabs crawling about his house after which hee was tormented So Master Auerie whom before I haue mentioned saw as hee rode in his Coach homeward a vision and forthwith his Coach-horses fell downe dead One Master Engersmen in Bedfordshire driuing a Cart of corne to Bedford saw a great blacke Sow grasing which went along with them at length the horses brake their carriage and ranne away to Bedford so at the returning backe they saw the same Sow and had the like violent course of horses the chiefe man afterwards by a stroake of a Beetle vpon his brest fell into a trance suddenly and was in his senses distracted and continued for a long time in extasies and grieuous perplexitie To these may bee added what formerly is written of the signes of such as the Diuell tormenteth for what hee can doe without the association of a Witch that can he doe when hee is willed by the Witch to doe his worke And thus much briefely for these signes of persons bewitched CHAP. XIII What those things be which Witches doe by which they doe set their spirits on worke to doe mischiefe and by which they are said to bewitch THough as you haue heard Witches doe not the harme themselues yet doe they that which the spirit will haue them to doe before hee will worke the mischiefe Hee sets them on puts into their hearts euill thoughts hee inflameth them with rancor yea and appeareth visibly speaking to them counselling and vrging them to doe this and that before hee doth the hurt they agree and so the Witch sendeth him who is ready inough to goe of himselfe but he will not in cases of Witchcraft That which the Witches doe are aâ— Watch-words and Signes that the Diuell may know as it were when where and vpon whom to doe mischiefe The meanes which they vse are diuers and many by which as we commonly speake they bewitch man or beast By cursing and banning and bitter imprecations this is very vsuall with such and the Diuell encourageth them thereto as he did one Mary Smith of Linne the effect whereof fell on Iohn Orkton whose fingers she wished might rot off when he was strong and well and so they did and his toes too afterward By threatnings with curses as Chattox the Lancashire Witch did one Hugh Moore Anne Nutter and others who dyed thereupon By Charms Spels the words whereof being repeated the Diuâ—ll will doe hurt Bodin mentioneth how a maide could get no butter when a boy repeated a verse till he was made to pronounce it backward againe By a Charme did Gaufredy bewitch one Louyse Chapeau into whom the Diuell entred By certaine formes of words like prayers vsing the name of God and the Lord Iesus or the Virgin Mary whom they call our Lady seeming hereby to call vpon them for a blessing they vse these as a Watchword for their spirits as when they say Here is a good horse God saue him c. By praising and by words of commendations this Bodinus confirmeth by many testimonies and P. de Loyer de spectris who citeth Au. Gellius his Noctes Atticae for the same wherevpon the Italians hearing any to praise others very much say Di gratia no gli diate mal d'ochio By their lookes if with an intent to hurt thus could one Gamaliel Greete do into whom whilst he was swearing a spirit like a white Mouse entred as Ioane Willimot the Leicestershire Witch confessed before authoritie Bodinus also mentioneth this kinde of hurting and Virgil in this verse Nescio quis oculis teneros mihi fascinat Agnos By their breath as a Witch in the Diocesse of Constance who blowing infected the whole body of a man with Leprosie so did Gaufredy bewitch with his breath By touching with the hand or finger as Ellen Greene one of the Leicestershire Witches touched one Iohn Patshets wife and her child in the Midwiues armes and then sent her spirits to witch them to death For the spirit Dandy said to the Lancashire Witch Iames Deuice wheÌ„ hee went to one Duckworths house Thou hast touched him and therfore haue I power ouer him A Witch touched but the brests of a woman that gaue sucke and dâ—yed vp her milke this Danaeus witnesseth Mary Sutton a Bedfordshire Witch did but touch the necke of one Mr Engâ—rs seruants onely with her finger and he was presently after her departure miserably vexed By making pictures of Waxe and Clay of those which they would bewitch and either roast them or bury them that as they consume so wil the parties a notable story hereof is in Boëtius of one King Duffe a Scottish King which is recorded fully in the Chron. of Scotland The Lancashire Witch Chattox and some others were much exercised in this diuellish practice as their confessions in their examinations doe witnes Ioane Flower which bewitched the Earle of Rutlands children would curse the Lo Rosse and take feathers and bloud boile them together vsing many diuellish speeches and gestures as her daughter Philip confessed By tying of certaine knots as Saint Ierome testifieth in vita Hilarionis By sacrifices as Balaam attempted and as a woman before-named did offer a Cocke and another a Beetle as Serres in the French Chronicle witnesseth in Henry the 4. dayes or some the very paring of nailes or but a piece of a girdle as a spirit asked of the forenamed Ioane Flower By getting something of those whom they meane to bewitch So the Witch Flower got the right hand gloue of the Lord Rosses which shee first rub'd on the backe of her spirit Rutterkin then put it into hote boyling water after taking it out pricking it often and wished that the Lord Rosse might neuer thriue There was a Boy at Bradley which a spirit in forâ—e of a Toade called Bun which spirit as he confessed told him that to kil a mans horse which he rode to the water hee must get the Owner to giue him something as Bread Cheese or what else before hee could kill him By the Witches giuing something as inchanted powder oyntment hearbs yea or apples or strawberries bread cheese drinke this hath beene found true many times By these and no doubt many other wayes they worke to effect their wils and do bewitch others CHAP. XIV Who they be that are most subiect to be hurt by these bad Witches and of the remedies against Witchcraft THough God may try his dearest children this way yet it is very seldome and vpon their goods rather then vpon their bodies yet sometimes it hath beene found that they haue preuailed to the taking away of the life of some who haue been reputed religious Such as vsually most commonly are plagued by them are 1. Carnall Gospellers such as professe religionâ— without the power of religion Newâ—rals Time-seruers
way that they will ouer-diligently gather matter to strengthen their suspicions some out from meere imagination some from words deeds taken in the worst sense some from the sight of some creature on a sudden as a Cat Weasell Polcar or such like late in the euening where they saw not any before some from idle relations of superstitious neighbours some from accidents hapning vpon others vpon a suspected person and their falling out if the pursuers be of some abilitie to these shall bee added the too confident auouching of some flatterers that such an one is a Witch and all tending to further the rage of the pursuer to bring the suspected to his or her end VII Because there may concurre many seeming probabilities which commonly mis lead many for want of iudgement and for want of throughly weighing the weight of them in such a case taking such presumptions for sufficient proofe when they are nothing so VIII And lastly for want of deepe search into the subtilty of Satan who as is proued often worketh without any association or league with the Witch yea as is also before declared the diseases or death of men or beasts may be meerely naturall and no work of Satan therein at all and yet euen in these things he hath his mischieuous deuices to make them to be cast vpon some man or woman altogether innocent of the same and thus he doth it He knoweth when his power is granted him of God to doe hurt to man or beast also hee knoweth the growing of a naturall disease in man or beast he knoweth the ripening thereof at what time it will breake out Now marke before his owne act or that in nature breake out he stirreth vp some occasion to make the party man or woman to be afflicted in their persons or cattel to fall out with some angry neighbor man or woman either immediately or some smal time before that so this act of his owne or of nature may be imputed vnto that angry waspish-natured shrewd-tongued neighbours so come to bee reputed a Witch which hee hauing gained by two or three such pestilent practices he setteth wicked people on to follow such an one to death that innocent blouâ— may be shed many become guilty thereof which he thirsteth after A mischiâ—uous subtiltie of all the wise-hearted Grand-Iury Gentlemen seriously to be considered of And this should make angry malicious natures such as be giuen to cursing railing and bitter speeches to be reformed euen in this respect lest God punish them by giuing them ouer vnto this bloudy practise of Satan to their shame and destruction For these reasons it happeneth that it is an hard thing to discouer the practices of Witchcraft without more diligenâ— search then is commonly vsed to detect Witches CHAP. XVII That there are some great presumptions of a Witch for which he or shee may be brought before authoritie to be examined I Will not heere trouble my selfe to set downe the many surmises of people that such such are Witches because they be the vain coÌ„ceits of the addle-headed of silly fooles or of â—rattling gossips or of superstitiously fearfull or of fansiefull Melancholicks or of discomposed and crazed wits as a Diuine speaketh But heere I will set downe such probabilities as may iustly cause the suspected to be questioned as these I. To be much giuen to cursing and imprecations vpon light occasion and withall to vse threatnings to be reuenged And presently thereupon euill to happen and this not once or twice to one or two but often and to diuers persons This is a great presumption all these circumstances withall considered because Satan offers himselfe as before is shewed vnto such and such meanes wee finde that Witches vse to bewitch men and beasts yet is this but a presumption for that many are so bitter spirited that they will curse ban threaten reuenge and yet be no Witches Also Satan is subtill as is noted in the former Chapter to make vse of Gods leaue giuen to himselfe and of the working of naturall diseases which vpon cursings breake out as is caused thereby II. An implicit confession when any come accuse them for vexing them hurting them or their cattell they shall hereupon say You should haue let me alone then as Anne Baker a Witch said vnto one Miles or I haue not hurt you yet as Mother Samuel said to the Lady Cromwell when she caused her haire to be burnt or to say to one I will promise you that I will doe you no hurt vpon this or that condition as others haue said These kinde of speeches are in manner of confession of their power of hurting and yet but a presumption because such speeches haue beene and are vsed vpon diuers occasions by others which are no Witches III. The suspecteds diligent inquiry after the sicke party and an ouer-inquisitiuenesse to know how such an one doth falling sicke presently vpon his or her cursing and threatning with the suspecteds comming to visit him or her vnsent for especially after they be forbidden the house Thus haue those done which haue beene found condemned for Witches yet but a presumption because mans heart being reuengefull and hauing cursed and threatned and hearing of some sudden mischance is so taken vp with a cursed ioy as maketh him or her thus to do and yet by no league with the Diuell For Salomons words may not onely bee applyed to Witches but euen to all others as an inbred euil in mans heart Reioyce not at the fall of thine enemy And for comming being forbidden it is the impudency of some of the poorer sort rude and ill-mannered to doe so and to bring some small thing to curry fauour againe IV. The naming of the suspected in their fits and also where they haue been what they haue done here or there as Master Throgmortons children could doe and that often and euer found true This is a great presumption yet is this but a presumption because this is only the diuels testimony who can lye and that more often then speake truth Christ would not allow his witnesse of him in a point most true nor Saint Paul in the due praises of him and Sylas His witnesse then may not be receiued as sufficient in case of ones life He may accuse an innocent as I shewed before out of M. Edmunds giuing ouer his practice to finde stolne goods And Satan wee reade would accuse Iob to God himselfe to bee an hypocrite and to be ready to bee a blasphemer And hee is called the Accuser of the Brethren Albeit I cannot deny but this hath very often proued true yet seeing the diuell is such an one as you heard Christian men should not take his witnesse to giue in a verdict vpon oath and so sweare that the Dâ—uâ—ll hath therein spoken the truth Be it far from good men to confirme any word of the diuell by oath if it bee not
an euident tâ—uth without the Diuels testimony who in speaking the truth hath a lying intenâ— speaketh some truths of things done which may be found to be so that hee may wrap with them some pernicious lye which cannot bee tryed to be true but must rest vpon his owne testimony to insnare the bloud of the innocent V. An apparition of the party suspected whom the afflicted in their fits seeme to see This is a great suspition for some bewitched haue cryed out seeing those who were suspected to be Witches and called vpon them by name as Mistresse Belcher in Northamptonshire of Ioane Vaughan M. Engers man or Mary Sutton of Bedfordshire So did M. Throgm children vpon Mother Samuel yet this is but a presumption though a strong one because these apparitions are wrought by the Diuel who can represent vnto the fantasie such as the parties vse to feare in which his representation hee may as well lye as in his other witnesse For if the diuell can represent the Witch a seeming Samuel saying I see Gods ascending out of the earth to beguile Saul may wee not thinke he can represent a common ordinary person man or woman vnregenerate though no Witch to the fantasie of vaine persons to deceiue them and others that will giue credit to the Diuell VI. The common report of neighbours of all sorts if withall the suspected be of kin to a conuicted Witch as sonne daughter brother sister neece or nephew or Grandchild or a seruant man or maid or of familiar acquaintance with such an one This is a cause of suspicion For common reports of neere neighbours of all sorts do arise out of some shewes and Witches are known to endeuour to make others Witches such as they dayly conuerse with as Mother Samuel of Warboys did her daughter old Dembdike the Lancashire Witch did her grand-daughter grand-son her daughter and a neighbour of hers yet all this is but a presumption because a common report may arise though not vpon no grounds yet vpon very weake grounds being duely examined and though witches doe labour to make others like themselues yet we find when Mothers haue beene executed for witchery some of their children haue not onely beene no Witcherly miscreants but by Gods mercy haue become religious and zealous Christians of which I could giue some instances VII The testimony of a Wizard the cunning man or woman this may be a great presumption for who can better discouer a Witch then a witch and many haue bin found such whom the Wizard hath accused to be Witches But yet this is but a presumption because if he be not a counterfeit taking vpon him to know more then hee doth but indeed a very Witch yet is his testimony sometime the testimony onely of the diâ—ell by whom he commeth to know another to be a Witch and not vpon his owne knowledge and though in this case he be found to speake true sometimes yet may he lye also being instructed by the father of lyes But as concerning this Witnesse if a Wizard happen to cast out of himselfe an accusation against another without asking it may bee vsed for a presumption but none may goe to such an one to aske his testimonie nor vse his skill to discouer a Witch no more then for this end to goe to the diuell himselfe To vse a sieue and a paire of sheeres with certaâ—n words To put something vnder the threshold where the suspected goeth in or vnder the stoole where he or she sitteth and many such witchery tricks and illusions of Satan to be detested To burne some cloathes in which the sicke party lyeth for to torment the Witch to burne part of the creature in paine to burne aliue one to saue the rest to make the Witch to come thither These are execrable sacrifices made to the diuell to be abhorred of all true Christians The Romanes in old time put to death such as by Magick would discouer theeues to come by their goods stolne Christians then should abhorre these abominations Some think it lawfull to try one suspected by casting him or her into the water and binde their armes acrosse and if they sinke not but doe swim then to be iudged Witches as M. Enger tryed vpon Mary Sutton the first time bound as before and then shee swamme like a planke then was shee searâ—hed and the marke found and by counsell giuen him she was the second time cast into a Mill-damme very deepe thus bound her right thumbe to her left toe and her left thumbe to her right toe who sate vpon the water and turned round like a wheele as in a whirlepoole yet they had her tyed in a rope lest shee should haue sunke But Doctor Cotta doth by many reasons disswade from this tryall as not naturall nor according to reason in nature and therefore must come from some other power but not of God for that were a miracle which wee are not now to expect from God and therefore this strange worke is from the Diuell The obiections made he answereth fully There needs no miraculous meanes more to detect Witches then other secret practices and it is an adulterous and vnbeleeuing generation to looke for a signe and what is this but a presumptuous expectation of an extraordinary reuelation from God without warrant Of other vnlawfull tryals see Delrio lib. 4. c. 4. sect 6. CHAP. XVIII Of the maine point to conuict one of witchcraft and the proofes thereof TO conuict any one of witchcraft is to proue a league made with the Deuil In this only act standeth the very reality of a Witch without which neither she nor he howsoeuer suspected and great shewes of probability concurring are not to be condemned for witches Without this league they bee free though the Deuill hurt mens bodies kill their caâ—tell and that ill haps fall out vpon his or her cursing This is the principall point to be enquired after in all enquiries this must be only aimed at all presumptions must tend to proue this and to discouer this league without which no word no touching no breathing no giuing nor receiuing are of force to bewitch any If this be not proued all the strange fits apparitioÌ„s naming of the suspected in trances suddaine falling down at the sight of the suspected the ease which some receiue when the suspected are executed bee no good grounds for to find them guiltie of witchcraft and to hang them This league therfore though neuer so secretly made is to bee discouered seeing it is that only which maketh a Witch by which all is done which iustly can be laid to her or his charge Now they that make this league haue a Familiar spirit For this is true as soone as the league is made the spirit one or moe is familiar with them as before is proued This was proofe sufficient of a Witch in Sauls and Iosias time Tthen Witches were knowne to haue familiar spirits
be il whether he or she boast any thing or reioyced thereupon with the reasons thereof After the examination of these presumptions then to inquire further 1. Whether they haue seene him or her call vpon any spirit or to speake of it to them or to haue seene them feeding them or found any secret place to be suspected and giuing forth a noysome and stinking smell 2. Whether they haue heard the suspected to foretell of mishaps to befal any or heard them speake of their power to hurt this or that or of their transportation to this or that place or of their meetings in the night there or knowne them to haue vsed charmes or spels 3. Whether they haue seene them with any other suspected of Witchcraft and to haue secretly receiued any thing from them and what it was To haue made any pictures or to haue vsed any other tricks of Witchcrafts See Delrio l. 5. s. 3. p. 711. 4. Whether they haue desired to haue something belonging to the afflicted before the same party were afflicted or whether the suspected hee or shee did get any thing to send or to carry to the foresaid afflicted and what fell out thereupon and what the suspected did at his or her returne 5. Whether they euer found the suspected in any extasie or trance when where what he or she hath told them therevpon afterwards 6. What he or she hath been heard to say or doe vpon the afflicted his or her crying out of the said suspected in the fits or trances of his after accusing the suspected out of the fits whether before hearing they should be apprehended feare of death surprised him or her and being apprehended if he or she sought to get out of the way Now while these sorts are in examining it were very good in the meane space to haue a godly and learned Diuine and somewhat well read in the discourses of Witchcraft and impieties thereof to be instructing the suspected of the points of saluation of the damnable cursednesse of Witchcraft and his or her fearefull state of death eternall if guilty and not repentant That thus by Gods blessing in the Ministers instruction and his earnest praying for a blessing before he begin the suspected may bee haply prepared to confession before Authority when he or shee is examined VIII After all the rest is the suspected to bee examined but alone also at the first from the hearing of all the other witnesses or examinates The examination of this must bee according to the answers of the others and their proofes reasons that in the order as they were examined to make this suspected to answer distinctly to euery oftheir testimonies against him or her In thus orderly examining him or her suspected to marke his or her downe-cast lookes feare doubtfull answers varying speeches contradictions cunning euasions their lying or defending of this or that speech and deede or excusing the same Also to obserue if any words fall from him or her tending to some confession as to say If you will bee good vnto me I will tell you c. And whether hee or she can be brought to shead teares or no for it is auouched by learned men vpon experience in many trials of Witches that a Witch indeede will hardly or neuer shead a teare except God worke the grace of true repentance which will appeare by a free confession If after this examination alone he or she will not confesse then to bring the witnesses one by one to his or her face to iust fie their former testimonies and to heare his or her answeres againe and to marke how they either agree or disagree from the former If nâ—ne of these will worke to bring them to confesse then such as haue authority to examine should begin to vse sharp speeches and to threaten with imprisonment and death And if the presumptions bee strong then if the Law will permit as it doth in other countries in this case to vse torture or to make a shew thereof at least to make them confesse as many haue done hereupon in other Countries But this extremitie shall not neede if thus an examination be made as it ought to bee and withall that prayer be made to God for a blessing in proceeding thereto as once in France vpon the examination of that grand Witch Lewis Gaufredy before noble Commissioners One oâ— these being as the story saith zealously affected when hee perceiued how cunningly the Witch by his answeres sougâ—t to blind the eye of Iustice and that they could not catch him he intreated the rest to pray with him which hauing beene done with one accord the wretch in his answers was so confounded as he was taken in his own words and so by Gods hand being thereto inforced he fell to a full confession of his fearefull Apostasie from God and so was condemned and burnt aliue as Witches be there CHAP. XX. The holy Scriptures do condemne all sorts of Witches THe distinctions of Witches into good and bad is only according to the vse of speech amongst the people for Witches are all bad and condemned by God not onely for that they do hurt but because they are Witches Yea such Witches God doth condemne as abomination to him to be rooted out as men of all sorts both heretofore and yâ—t now too many are ouer fauorable vnto this is cleare and manifest many waies as 1. By the words of the Law where it is said Thou shalt not suffer a Witch to liue as if it had bine said If thou shalt find one that is a Witch though such an one as thou couldest bee contented to winke at and to passe by as people now doe such as be called with vs good Witches yet shalt thou not suffer him or her to liue no more then a bad Witch If a Witch then ought he or shee to die for the same II. By the examples of all recorded in the Scriptures whom we find to be such kind of Witches as got credit and estimation loue and liking as good Witches doe and not as the bad hatred ill will with Potentates and great persons in the world as did the Mâ—gicians Sorcerers with Pharaoh with Nabâ—chadnezar Bâ—lthazzar As did 〈◊〉 Simon Magus with 〈…〉 who was held to be the great power of God Act. 8. likewise Elymas was with Sergius Paulus and the Pythonisse with her masters Act. 16. Such they were as by great persons were sent for as those in Egypt and Caldea Such as they would make vse of as Balak did of Balaam as Manasseh did of Wizards and as Saul did of the Witch of Endor Such they were as many of the people as ours do too to good witches sought vnto inquired after Ier. 27.9 resorted vnto yea and counselled one another to seeke vnto whom they heard and beleeued as they did their false prophets To these they had regard and after these as the Scripture
Lords doings and sayings and therein striues to be like him The truth of these things on Gods part is euident out of the holy Scripture on Satans part the truth is set out before in these two bookes confirmed by many testimonies in the Margin euery where The end of publishing these not hitherto set forth by any is to shew some ground of those things which wee finde related in the writings of men and to be donâ— between Witches and Deuils which otherwise may seeme to be beyond all credit anâ— to be reiected as fabulous which if Wierus Scot and others had known diligently weighed they had not so lightly esteemed of the true relations of learned men and imputed the strange actions vndoubtedly done by Witches and Deuils only to brainesicke Conceiâ—s and mad Melancholie FINIS Acts 12.23 Iob 1.11 2.5 Reu. 16.11 Scot Disc. of Witch p. 1.2 2. Chr. 12.6 a D. Câ—tâ—a in his discourse of Emperickâ— and chap. 8 of Witchcraft Catalepsis b D. Mason in his pract of Phys. part 1. c. 12. Sect. 11. fâ—l 136. Apoplexia The Carum c Bodin in Daemâ—nomae nia â—ib 2. c. 6. Coma vigilans Note this In the same bookâ— c. 9. In his book against Empericks c. â— Hâ—wâ—s Chrâ—n sâ—l 19. See Delrio in Dâ—sq mag lib. 6. cap. 2. Sâ—â— 2. â— 3. pag. 967. Fernel â—ib 2. cap. 1â— dâ— abdâ—â—is râ—râ—m causis See the Declaration of Popish imposture The Boy of Bilsoâ— Martha Brosier To speake in the brest or belly with the mouth close shut In the Declaâ—ation of Poâ—ish imposture Quest. Answ. How to discouer a Counterfeit of naturall diseases Exo. 9. Iob. 1.7 How to detect a Counterfeiter of diabol and supernanu tricks Lib. de abd verum causis â— 16. Bodin de Daâ—ono l. 3. c. 6. See for what sinnes the Diuell by Gods permission seizeth vpon any Delrio lib. 3. par 1. quest 7. sect 2. p. 429. pride hatred vncleannesse persecuting the inst falling from truth blasphemie cursing vnmercifulnes prophane contempt of holy things See the Theater of Gods iudgement in cursing Bodin de Demonomania Cyted in Roberts his Treatiâ—e of Witchcraft pag. 33. De Daemono l. 3. c. 3. p. 261. Quest. Answ. Quest. 1. Answ. See Delrio de disq mag l. 2. q. 10.11.12.13.14 concerning the power of spirits How the Diuell can tell things to come Delriâ— lib. 4. cap. 1 qu. 1.2 pag. 529. Quest. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Iude. 19. Obiect Quest. 6. Answ. Io. Bap. Râ—miâ—ian a superiour Iâ— Billet in the admirable Hâ—â—â—ory of a â—â—gician See the B. called the boy of Bilson against the Romish Exorcists Lib. 3. c. â— de Daâ—â—â—â—mama Quest. 7. Answ. Quest. Answ. Of Astrol. See Delrio l. 4. c. 3.4.1 Of Iuglers and their tricks See Scot. B. 13. cap. 23.24 34. Bodiu de Daemo l. 3. cap. 3. Detrio lib. 6 monit 7 8. pag. 1048 1049. Mystery of Witchcraft pag. 1â— See the Pageant of Popes and Beâ—â—â— See the Boy of Bilson De Daeâ—â—â— lib. 4. cap. 5. In a discourse of Spirits by Sebastian Michaelis D. of Diuin a Frier Fox in Acts and Monuments â—ol 789. Iast edition Master Roberts treatise of VVitchcraft p2 46. Tryall of Witchcraft in Lancaster See the book of the life death of Lewis Gaufredy Delrio lib. 2. q. 27 Sect 1. of Satans appearing visibly Zanch. de â—per ib. 6. die l. 4. cap. 16. Delrio lib. 2. q. 28 Sect. 3 See the testimony of many in Detrio lib. 5. Sect. 16. pag. 659. l. 2. q. 4. pa 99. In Lavesshire Bodin l. 2. cap. 4. In his life and death Lib 2. cap. 4. in Coâ—fâ—â— Wuri Lancashire Witch In Bedfordshire In Lancashire Warboy Witch Ellen Gâ—â—â—â— Bodin de Damon l. 2. cap. 4. Witches in Northhamptonshire Warboys Witch Leicesâ—â—gshire Lancashire Witches In Gifford Dial. of Witchcraft Deâ—in l. 5. Sect. 16. p. 650. 〈…〉 Martyriâ— Quest. Answ. See for Satans imitation of God the last Chapter in this Booke 1. Iob. 3.10 Ioh. 8.44 Iohn 3.19 Ephes. 4.19 Matth. 4. M. Cooper his Mystery of Witchcraft Answ. Master Perkens his discourse of Witchcraft chap. 2. Deut. 18. M. Roberts in his treatise of Witchcraft p. 67. 72. Anselmus Parmensis Delrâ—â— â— 1. c. 4. p 24.30 For vaine superstitious obseruations see Debio l. 3. p. 2. q 4. Sect. 2. pâ—g 446. 457. Quest. Answ. In the Discourse of Wichcrâ—ft against the E. of â—uil children Act. 8. In Damonâ— lib. 3. cap. 2. Deut. 18. Bodin in Dem. l. 3. c. 1. c. 20. Pâ—â—lo Iudeus See Delâ—io Lab. 3. cap. â— â— Leicestershire Witches Bâ—diâ— e 3. .5 * Our late reuereâ—d Dioćelan B. Lâ—kes worthy of eternall memory said this was a note of Witch if not a counteâ—feit Bodin Daemoâ—o lib â— cap. 2. 5. See Scâ—t of Witchcraft for Charmes Amulâ—â— and other things b. 12. c. 9.14 18. Delrio lib. â— c. 4.9.3 4 His Treatise of Wiâ—cher pa. 53.64.66 See Bodin Demo. l. 3 cap. â—â— 2. Sam. 28. Lib. 3. Dâ—â—mo cap. 5. Giffâ—dia his try all of Witchcraft Fernel l. 1 c. 11. â—â— abdit rerâ—â—â— causas Reade Pater de Lâ—â—â—â— de spectris transl by Zach. laâ—â— â—â— 12. pa. 12â— Lib. 3. cap. 11. Lib. 3. c. 1. 2. Delrio li. 6. Sect. 1. q. 2. pa. 936. 2. Kin. 1.3 Bodin lib. 1. cap. 6. Ie 10.2 Lib. 10. de â—â—uâ—t Dei. In pâ— 45. In hom 7. ad Colossenses K. Iames in Daemon l. 3. c. 5. In his treatise of witch p. 61. 62. See all that haue written on the Com. Exod. Leuit. Deut. Scot. b. 12. c. 18. b. 16. c. 3. Bodin l. 3. c. 2. 5. See in Scot booke 12 chap. 7. a notable coozening trick of such a Wâ—tch to make her speech true in accusing an honest woman for a Wâ—tch Leuit. 20.6 Bodin l. 3. c. 5. Rom. 3.8 The tryall of Lancashire Witches In the arraignment of the Wâ—tche of Warboys In Daemono l. 3. c. 5. Discouery of Leicester Witches In Wiltshire â—ancaster Witch Delrio l. 2. q. 9 10 11 12 13 1â— In his life and death Leicâ—sâ—er Wiâ—ch In his Treatise of Witchcraft Roberts pag. 57 58. Delrio lib. 4. part 1. q. 3. sect 2.3 5. Northhamptonshire Witch Delrio lib. 3. p. 1. q. 1. pag. 354. Dod iâ— l. 3. c. 2. p. 247. Lanc. Witches In his booke de Daemonâ— Warboys Witches Roberts in his Treat of Witchcraft p. 79. Delrio l. 6. c. 2. Sect. 2. q. 3. p. 969. Roberts his Treatise Relation of Lancashire Witches In Noâ—thaÌ„ptonshire pag l. 2. c. 8 221. In his triall of Witches Delrio lib. 3. par 1. q. 4. sec. 6. pa. 410. M. Roberts Treatise pag. 57.59 In the discourse of Witches executed at Northhampton See Cotta p. 89 90 91. Delrio lib. 3. par 1. q. 1. pa. 354 q. 2. q. 3. The truth of these things appeares in relations of Witches confessions M. Roberts pag. 46. Lib. 2. cap. 1. Scot b. 12. ch 16 17. In the summary before the admirable History of the Magician Li. 2. cap. 4. Lib. 9. cap. 4. Delrio l. 3. par 1. q. 4. sect 1. In the story of the Earle of Rutâ—anâ—s children Lib. 2. cap. 4. Bodâ—n l. 2. c. 8. In the booke of his life and death Confessed in his examinaâ—ion In Dial. de Soruarijs Delrio l. 4. par 1. q 4. Sect. 4. lib. 2. See Scot. b. 12. cha 16. Aust. in Ciuâ—t Dâ—â— l. 18. See Master Cooper his Treatise of Witches Lib. 2. cap. 1. sect 4. Ier. 10.2 For superstitious obseruations See Delrio l. 3. par 2. q. 4. s. 3 4. p. 447 459. Bodiâ— l. 3. c. 1. p. 230. Num. 23.23 In or against either reading Iam. 5.16 Of Charmes and other detestable remedies vsed by vaine people see Scot. b. 12. chap. 21. Rom. 3.8 Li. 3. c. 5. In the triall of the Witches at Northampton The Warbois Witches The child but 9. yeeres old See Giffâ—rds discourse of Witches L. 2. c. 1 l. 2. c. 5. Roniglus in Daemonolatria l. 3. c. 3. True means Of Popish superst remedies see Delrio l. 6. c. 2. S. 3. q. 3. In the tryall of the Witches of Lancaster Of weake coniectures Deâ—io l. 5. sect 4. Relation of Warboys Witches Mar. 1.25 Act. 16. Iob 1. Reuel 12. P. de Loyer de spectris 1. Sam. 28. Bodinus in Daemo l. 3. c. 5. In Bedfordshire See also against this Delrio l. 4. c. 4. q. 5. Sec. 3. pag. 655. In his tryall of Witches cap. â—4 See M. Perkins against this in his discourse of Witchcraft cap. 7. Sect. 2. 1. Sam. 28. 2. Kin. 23.24 Lib. de Corâ— milit Bapt. See Bodin De Michaelis his desc of Spirits Annot. Perkins and others Delrio lib. 1. p. 130. l. 2. p. 198. See the life and death of Lewis Gauâ—ridus Bodâ—n his Daemonâ— Detrio lib. 2. q. 16. de dâ—sq magicae Delrio in disq mag li. 2. â—ar â— q. 4. s. 4. Cap. 1â— See P. de Loyer in lib. de spectriâ— his many reasons hereof Delrio l. 5. Sect. 4.723 Delrio lib. 5. Sect. 4.726 num 25. Delrio l. 5. Sect. 7. p. 735. See his life and death Exo 7. 8. Isa. 47 12. Ezâ—k â—2 21 Dan 3.7 Act. 1â— Num 22. 2 King 21.6 1. Sam 28. Isa. â— 19 Ier. 27.9 Leuit. 19.31 20.6 Isa. 19.3 1. Chr. 33.6 Hest. 3.7 9.24 2. Chr. 33.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 19.3 P. de Loâ—er de spectriâ— c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artem magicaÌ„ exeâ—cens 2. Chro. 33 â— Mich. 5.6 Leuit. 19.26 19.31 1 Sam. 28.3 9. 2 Kin. 21.6 Delrio l. 6. pag. 1042. mâ—nit 3. 4 Delrio lib. 5. s. 16. pa 775 776 777. Exod. 22.18 Leuit. 20 27. Delrio lib. 6 pa. 1042. Delrio lib. 5. sec 4. pa. 719. Incuâ—◠〈◊〉 In his Daemono l. 1. c. 7. Bodin Daemo lib. 3 c. 2. Lib. 3. cap. â— See Master Roberts his Treatise of Witchcraft from pag. 75. to the end Bodin liâ— c. 1. 5. l. 44. cap. 5. Delrio lib. 5. sec. 4. p. 719 720 721. Ephes. 2.1 2. Col. 3.3 7. Titus 3.3 Ephes. 2.
speaketh of such a Witch whom he as himselfe saith saw This is an vndoubted marke of a Witch as one Master Edmunds of Cambridge told me who was one that for a time professed to helpe men to goods or money stolne who was once by the heads of the Vniuersitie questioned as he confessed to mee when hee had better learned Christ and giuen ouer his practice that way He told mee two things besides many others in a whole afternoones discourse at Castlehiningham in Essex neuer to bee forgotten 1. That by his Art he could find out him that stole froÌ„ another but not for himselfe 2. That the ground of this Art was not so certa ine but that hee might mistake and so peraduenture accuse an honest man in stead of the offender and therefore gaue it ouer albeit he said hee might haue made two hundred pound per annum of his skill IX By paines and like torment comming vpon this good Witch which is vpon the bewitched Conference I had once with a suspected healing Witch a man miserable poore and of an horrid countenance of whom I asking how hee knew a man or beast to be bewitched hee told mee by two things First by his trouble in saying his prayers for the bewitched which then he could hardly remember and much adoe he had to make an end of them which prayers were so many Creeds so many Aue-Maries so many Pater nosters Secondly by the paine which would seaze on himselfe as soone as he began his prayers the very same which was vpon the bewitched This skill hee learned of a woman which taught him a secret but what that ground of this Witchcraft was that could I by no meanes procure him to reueale Some know who are bewitched as before I shewed by their spirit some by some Witchery means of which Bodinus maketh mention and of many vaine people yet put in practice when they suspect a party for which they deserued to be punished if they had their desert X. Lastly by requiring Faith of such as come vnto them Physicians expect it not neither dare any truely fearing God rob thus God of his honour who curseth such as trust in man and yet these VVitches professe that they cannot heale such as doe not beleeue in them This Bodinus sheweth by examples three or foure whereof one Healer came to a Bishop and willed him to trust in him to cure him and this was in the hearing of Bodinus himselfe there in the Chamber and one Doctor Faber a learned Physician Thus may these falsely so named good VVitches be discouered CHAP. IX That none ought to goe to these Wizards Witches blessers healers cunning men or women for helpe THat none ought to resort to these miscreants and cursed caitises there be plenty of reasons 1. The Charge and CoÌ„mandement of God forbidding the same expresly Leuit. 19. 31. 2. It is a spirituall defilement and Whoredome for the Scripture faith they go a whoring Leuit. 20.6 and are defiled by them Leuit. 19.31 3. It is a dealing with the Deuill and seeking of helpe from him as Ahaziah did for you haue heard by the confession of a Witch that such haue a Familiar and some haue beene knowne to inuocate the Deuill to cure another And surely their mumbled and senselesse prayers what are they but watch words betweene the Deuill and them I knew one that hearing a little boy greatly tormented in the next roome where hee was went out into a back-side and staying sometime there returnd in againe but yet in a great sweate the boy that had cryed a whole weeke ceased presently his crying the Wizard prescribed if the child telt paine againe a certaine medicine of diuers hearbes which I had from the man himselfe but ouer the head and before hee beganne to prescribe the medicine these words must bee written as they were taken from his owne mouth Onguint manera Iaiaanquintmanera very senselesse but in these words were hidden the power of the medicine and were the watch-word betweene the Deuill and him to effect the worke Those therefore which goe to these Wizards seeke helpe of the Deuill 4 It is an heathenish practice to seeke to such Iâ—a 19. 3. 65.4 2. King 17.17 Now wee should not be like the abominable heathen in any euill much lesse in these abominations 5. They which seeke vnto them are commonly wicked and euill people haunted themselues by an euill spirit who suggesteth this course into them as hee did into Saul 1. Sam. 28. yea such as esteeme of these and thinke they worke in Gods name and by his power are bewitched in so thinking Act 8.9 11. 6. It is found true by dayly experience that those which most vse them most neede them for these VVitches either breede or nourish diuelish and vncharitable conceits in those that seeke vâ—to them as that they dwell by ill neighbours that when any ill happeneth vnto them to theirs or to their Cartell that they are blasted taken with an ill planet strucken that some ill thing went ouer them that they are ouer-looked forspoken and bewitched by some one or other and therefore they must seeke for helpe and this must be of them or of such as be like them Wizards and VVitches By which speeches and wicked counsell they are continually kept on worke in daily seeking to them when any the vry least crosse happeneth vnto them because they are euer imagining VVitchcraft and that the onely remedy for helpe is to seeke vnto these 7. Learned men of all sorts generally condemne this running to these Wizards Saint Augustine Saint Busili and Saint Chrysostome Hippocrates an heathen calleth those Nebulones which by Satannicall meanes professe to cure diseases and saith marke an Heathens words That God which purgeth the most desperate euils is our deliuerance Some Schoolmen hold it to bee an Apostasie to seeke and vse helpe of Witches Aquinas Bonanen Albertus Durand cited by Bodin Master Roberts citeth the Lawes of Emperours and the decrees against such All the godly and learned Diuines in our dayes doe condemne the same the dead by writing the liuing vina voce in their Sermons 8. They often lose their labour for sometimes the healer is but a Counterfeit Witch worthy seuere punishment for deluding people And though a Witch yet can hee or shee doe nothing but by the Deuils helpe and he himselfe hath confessed to the VVitch that hee cannot cure that sometimes which at the bad Witches instigation hee hath inflicted Againe Satan though hee hath his healers yet must they liue one by another therefore he healeth for one VVitch one or two diseases for another more not for one all and this as it happeneth by their conditions in the bargaine-making with the Deuill when they enter into league with the Deuill Sometime this white VVitch cannot cure the bewitched without the consent of the bad VVitch which caused it or which is fearefull to thinke vpon till