you take that to be S. Paules meaning Doth Satan bewitch mens mindes and leade them into falsehoode and errour making them beleéue they worshipp God when they worship deuils Dan. S. Paul speaketh there indeéd of the comming of the great Antichrist in the power of the Deuill Nowe those which are seduced and worship Antichrist think they worship God but marke what S. Iohn sayth All the world wondred and followed the beast and worshipped the dragon which gaue power to the beast they worshipped the beast Reuelat. 13. And looke in the 12. chapter of the Reuelation and you shall find that the Dragon which the Popery doth worship in stead of God is the Deuill M. B. Trulie I like your wordes well I am persuaded the deuill doth seduce and bewitch mens mindes But touching these that seek help at the hands of cunning men and women against witches I cannot thinke so hardlie of them I may be awry I seé well I will not be obstinate if the word of God shew me mine errour Let vs euen friendly conferre of the matter Be not offended with me and for my part I will speake all that I knowe or thinke Dan. I must intreate you likewise to beare with my plaine speaches And let vs in the matters proceéde from one point to another standing onlie vpon that wherein we shall be found to differ in iudgment And let Gods word be the Iudge betweene vs. Sam. I like this wel though I can say but litle I wil sit and heare you Dan. What is the first question that we shal handle M. B. I heard you say if I did not mistake your speach that there be witches that worke by the deuill But yet I pray you tell me doe you think there be such I know some are of opinion there be none Dan. It is so euident by the Scriptures and in all experience that there be witches which worke by the deuill or rather I may say the deuill worketh by them that such as go about to prooue the contrarie doe shewe themselues but cauillers M. B. I am glad we agreé in that point I hope we shall in the rest What say you to this that the witches haue their spirits some hath one some hath more as two threé foure or fiue some in one likenesse and some in another as like cattes weasils toads or mise whome they nourish with milke or with a chicken or by letting them sucke now and then a drop of blood whome they call when they be offended with anie and send them to hurt them in their bodies yea to kill them and to kill their cattell Dan. Here is great deceit and great illusion here the deuil leadeth the ignorant people into foule errours by which hee draweth them hedlong into manie grieuous sinnes M. B. Nay then I seé you are awrie if you denie these things and say they be but illusions They haue bene prooued and prooued againe euen by the manifold confessions of the witches themselues I am out of all doubt in these and could in manie particulars lay open what hath fallen out I did dwell in a village within these fiue yeares where there was a man of good wealth and suddainlie within ten daies space he had three kine died his gelding worth ten pounds fell lame he was himself taken with a gret pain in his back a child of seuē years old died He sent to the woman at R. H. and she said he was plagued by a witch adding moreouer that there were three women witches in that towne and one man witch willing him to look whom he most suspected he suspected one old woman and caused her to be caried before a Iustice of Peace and examined with much a doe at the last shee confessed all Which was this in effect that she had threé spirits one like a cat which she called Lightfoot another like a Toad which she called Lunch the third like a Weasill which she called Make-shift This Lightfoot she said one mother Barlie of W. solde her aboue sixteene yeares agoe for an ouen cake and told her the Cat would doe hergood seruice if she woulde she might send her of her errand this Cat was with her but a while but the Weasill and the Toad came and offered their seruice The Cat would kill kine the Weasil would kill horses the Toade would plague men in their bodies She sent them all threé as she confessed against this man She was committed to the prison and there shee died before the Assises I could tell you of manie such I had no minde to dwell in that place any longer Dan. You mistake me I do not meane that the things are not but my meaning is that the deuill by such thinges both beguyle and seduce ignorant men and lead them into errours and grieuous sinnes And let vs examine euerie parcell of that which you set down in your speach and you shall seé no lesse M. B. That is it which I would faine seé You confesse they haue spirits some one some more and in such likenesses what errour be the people led into by that Dan. First cōsider this that ther be multituds armies of deuils as we seé in the gospel y t manie deuils wer entred into one man Christ saying What is thy name answer is made Legion for we are manie Mark 5. Now although the deuils be manie yet they be all caried with such hatred against God with such desire to haue him dishonored and blasphemed and burne with such bloudy malice and crueltie against men that they bend their studie all together one helping and furthering another what they can in their worke in so much that the Scripture doeth speake of them as if they were but one deuill for S. Peter sayth Your aduersarie the deuill goeth about like a roring lion seeking whom he may deuour 1. Pet. 5. And in the Reuelation chapter 12. all the deuils make that great red dragon And our Sauiour doth shewe how close they ioyne in one when he saith If Satan be deuided against Satan or if Satan cast foorth Satan how shall his kingdom endure Matth. 12. now then whether the witch deale as sheé supposeth with one spirit or with manie it commeth all to one effect thus farre that one dealeth not alone but with the helpe of others So that he or she that hath familiaritie with one deuill it is as much as if it wer with an hundreth Moreouer the deuils be spirits they haue no bodily shape or likenesse but yet can make an apparance of a shape as appeareth by the inchanters before Pharao when their rods were turned into serpents in shew Exod. 7. And then one deuill can seém to be foure or fiue and foure or fiue can seéme to be one It is therefore but the craft of Satan to make shewe of more or lesse M. B. Do you not thinke then that where the more deuils be there is the greater power of Satan Dan. Yes but
God raise vp vnto thee from among you of thy brethren like vnto me him shal ye heare M. B. Then you prooue by that place that we muste seéke only to God and not to such as work by meanes besides his words Dan. If you read that place Deut. 18. and mark euery thinge well you shall seé it doeth not onely prooue that they seéke vnto Deuilles which runne to these cunning men and women because the Prophetes which God hath raysed vp to declare the Lords will commaund vs not to doe such things but also declareth that they bee an abhomination to the Lorde that vse them or that seéke vnto them M. B. I seé then it is not onelie a sinne but a moste horrible sinne to seéke vnto them Alas many do not think that they seéke vnto deuilles when they goe for helpe vnto them for thinges stollen or for helpe and remedie against witches Dan. No doubt many refuse to hear the voyce of God to be instructed by him they despise his word and therfore they be giuen vp to hearken vnto Deuilles Such as haue sought vnto any of these that worke by the deuill and now come to see their offence ought to shew repentance for the same not as for a light sinne It is no small abhomination to goe for helpe vnto the deuill It is to set him in Gods place and to honour him as God It riseth of infidelity and distrust of help from God as we may see in the example of king Saule who finding no answere nor comforte from God whome he had so wickedly disobeyed went to a witch The heathen man saide Flectere si nequeo Superos Acherontamouebo If I cannot intreat the goddes I will downe among the deuils M. B. Nay doubtles there can be no defence made for such seéking help at their hands which deale with familiar spirits but I muse at diuers thinges as this for one how the cunning men if they deale by the power of the deuill should vse such good wordes and will them that come vnto them to doe all in the name of Christ teaching them to vse words and sentences of the scriptures Dan. O sir here lieth the deép subtiltie of Satan how should the people be seduced to follow him if he should not vse great cunning to couer matters as if deuils were driuen out and harmes cured that are done by them euen through the name and mightie power of God Herein also lyeth a more foule abhomination and that is the abusing and horrible prophaning of the most blessed name of God and the holie Scriptures vnto witcheries charmes and coniurations and vnto all deuillish artes Such an one is haunted with a fayrie or a spirit he must learne a charme compounded of some straunge speaches and the names of God intermingled or weare some part of S. Iohns Gospell or such like So against the thiefe against the deuill sent by the witch the like is practized What can Satan desire more than that holie thinges should be thus abused There is adoe to get him into the glasse to get him into the Chrystall to get him into the basen of water there is a doe to binde him as it were by the name power of Christ to tell this thing or that thing The coniurer hee bindeth him with the names of God and by the vertue of Christes passion and resurrection so maketh him serue his turne And all is his owne worke for he is not constrayned nor bound but séeketh thus to haue God blasphemed O sayth the simple man this is a good woman shee speaketh of God and of Christ and doth all in his name they be good words which she hath taught me to vse and what hurt can there be in vsing good wordes Alas poore man what case are they in which must learne good words of the deuill It is not the speaking of good wordes or the wearing some part of the scriptures that defendeth from deuils therein lieth the craft of satan to haue those holy thinges so foullie abused 〈◊〉 that men may put trust in wordes and sentences pronounced but the deuilles are withstood onlie by the power of faith where the holie scriptures are written in the heart the soule armed with the power of them From this Satan draweth men by his soothsayers teaching them other helpes For the naming of God or the sentences of scripture bindeâ—â— not satan 〈…〉 wee reade he can vtter them M. B. Then howe can the deuill beare such a pitifull minde as to help those that bee in misery For many haue helpe by these cunning men The deuill is cruell and bent wholly to doe hurt and that is it which perswadeth manie that things are done euen by the power of God Dan. The deuils be as pitifull as a greédy hungrie lion that roareth after his pray and as a fierce Dragon all burning with wrath and bloody malice they make shew of doing good vnto men only of a most cruel and murtherous purpose euen to draw men deéper into the pit of hell with them For if they can help the bodie a litle it is to win both bodie and soule vnto eternall damnation Where satan offereth his help it is more to be feared than where he manifestly impugneth and seeketh apparantly to hurt M. B. But this then is more strange if they doe not deale by the power of God but by the power of the deuill when they driue out deuils from hurting howe one deuill should driue out another Our sauiour saith that satan doth not driue out satan for then his kingdom should bee deuided and could not stand Dan. It is most certaine that satan doth not driue out satan for our sauiour hath shewed the reason of the contrarie One deuill is readie to further the worke of another but in no wise to expel or to hinder one another M. B. There is it which maketh me to muse we seé the deuill driuen out and doeth not returne againe and if it be not wrought by the power of deuilles as you say it cannot then must it neéds be by the power of God Dan. The Deuill is driuen out neither by the power of the deuill nor yet by the power of God in these that are healed by cunning men M. B. I like this worst of al the speach which I heard you vtter yet For if satan be not driuen out neither by the power of satan not by the power of God what other power is there to driue him out If you can shewe a third power to expell him it is more than euer I heard of Dan. There neédeth not a thirde power to expell him for he is not driuen out at all M. B. I told you before if you denie that to be which all experience doth shewe then is it no reasoning There be examples in many places and daylie it is seéne that the deuill is driuen out of some possessed that where he did vexe and torment men in their bodies and in their
for to doe it The witches thēselues haue confessed thus much and for my part I think no man can disprooue it Dan. They that doe the will of God are the children and seruants of God And they which fulfill the lustes of the deuill and obey him are his children his seruantes Ioh. 8. vers 44. Act. 13. vers 10. Are they not M. B. I graunt all this Dan. The deuilles are the rulers of the darknesse of this world Ephes. 6. ver 12. M. B. The text is plaine Dan. The darknesse of this world is not meant of the darknesse of the night which is but the shadow of the earth but it is the spiritual darknes which consisteth in the ignorance of God in infidelitie and in sinne M. B. I am of your mind in this also Dan. And doe you not thinke then that the deuill hath his throne his dominion and kingdom in the hearts of ignorant blind infidels M. B. I must neéds thinke he hath the word of God doth force me thereunto seéing he is the Prince of darkenesse Dan. And is there anie greater infidelitie and darknesse in anie than in witches coniurers and such as haue familiaritie with deuils M. B. I tak it they be the depest ouerwhelmed in darknesse and infidelitie of all other Dan. Lay all these thinges together which you confesse and see whether it doth not follow vpon the same that the witch is the vassall of the deuill and not he her seruant he is Lord and commaundeth and she is his drudge and obeyeth M. B. Yea although he be Lord yet he is content to serue her turne and the witches confesse they call them forth and send them and that they hire them to hurt such in their bodies and in their cattell as they bee displeased withall Dan. I am sorie you are so farre awrie it is pitie any man should be in such errour especiallie a man that hath learning and should teach others knowledge M. B. Nay I may returne this vpon you for if you will denie this it is but a follie to reason any further I will neuer be driuen from that which I knowe There was one olde mother W. of great T. which had a spirite like a a Weasill she was offended highlie with one H. M. home she went and called forth her spirite which lay in a pot of woll vnder her bed she willed him to goe plague the man he required what she would giue him and he would kill H. M. She said she would giue him a cocke which shee did and he went and the man fell sicke with a great paine in his bellie languished and died the witch was arraigned condemned and hanged and did confesse all this Dan. I told you before that I do not deny these things but you are deceiued about the doing you marke not the cunning sleights of the deuill Tel me is not this the truth which S. Peter speaketh that the deuil goeth about like a roaring lion seeking whom he may deuoure 1. Pet. 5. M. B. What then Dan. What then can you be so simple as to imagine that the deuill lieth in a pot of wooll soft and warme and stirreth not but when he is hired and sent The deuils conspire together in their worke they bestirre them and neuer take rest night nor day they are neuer wearie they be not a colde they care not for lying soft These be fooleries by which hee deceiueth the witches and bewitcheth the mindes of many ignorant people And whereas you say he is hired it is but deceit for let me aske you two or threé questions or more if neéd be M. B. What be your questions Dan. You say the witch commeth home angrie who hath kindled this wrath in her heart but the deuill Who inflameth her mind with malice to be reuenged and to doe mischiefe but the deuill doth not he rule in her heart Tell me what you thinke of this M. B. I muste neédes confesse hee stirreth her vp to wrath and malice Dan. Then he lieth not at home in his pot of wool nor he is not hyred to this hitherto she is his drudge and obeyeth him and not he her being led by his suggestion Then tell me is not the deuill like a red or fierie dragon Reuel 12. burning in malice against God and with all bloodie and cruell hatred that may be against men And is he not farre readier vnto all mischiefe than anie man or woman M. B. The deuill is more fierce than any man or woman none can deny this Dan. If none can deny this and he be the worker of the wrath and malice in the heart of the witch then what neédeth he to be hyred he stirreth her vp and if he would he could turn her mind from sending him and must he he hyred doth he care for a cock or a chicken Is he hungry or neédeth he somewhat to eat M. B. Nay but it is thought he taketh those thinges to witnesse against the witch that she is his Dan. Let it bee there were somewhat in that which you speake yet he hath a farre deéper reach for the trueth is hee woulde and doeth perswade the blind people that he medleth litle but when he is euen hyred and sent and that then his medling is but in such matters And hereupon all is on a broyle against old women which can any wayes be suspected to be witches as if they were the very plagues of the world and as if all would be well and safe from such harmes if they were rooted out and thus they fall a rooting out without all care for it is thought that the witch which hath her spirits is euen lyke a man which hath curst dogges which he may set vpon other mens cattell which yet in the nature of dogs would neuer styrre but when they are bidden and so the harmes do come from the man which oweth those dogs They think that the country might be ryd of such spirits if there were none to hoister them or to set them a worke They imagine that they and their cattell should then goe safe Alas poore creatures how they be deluded how litle do they vnderstand the high prouidence of almighty God which is ouer all M. B. Doe you thinke then that witches ought not to be rooted out or doe you thinke it were not much safety to the country from harmes if it could be rid of them Dan. For the rooting out of witches the Scripture is plaine Thou shalt not suffer a witch to liue but we are not yet come to that poynt But whether they be to be rooted out that men may be safe from harmes as the people in fury and blindnesse imagine that is next M. B. Men feele the smart and the harmes which they doe and it is no maruell though they be earnest to haue them rooted out and a good riddance it were if the whole land could be set freé from them Sam. Trulie M. B. I am of your mind I wold
they wer all hanged vp one against another we should not I hope stand in such fear of their spirits But I interrupt you too The wife They that would not haue them hanged or burnt I would they might euen witch them vnto hell If I had but one fagot in the world I would carry it a myle vpon my shoulders to burne a witch Dan. Well good woman spare your fagot a while and ease your shoulders and let vs reason the matter a little further I pray you let me aske you this question doth the witch or the deuill the harme vnto men and cattell M. B. Why the deuill doth it at their sending though I confesse it must neéds be as you said that the deuil worketh al in the mind of the witch mooueth her to send him Dan. The deuill hath a kingdome but it is in darkenesse and corruption of sinne He hath no right nor power ouer Gods creatures no not so much as to kill one flye or to take one eare of corne out of anie mans barne vnlesse power be giuen him You know when Christ cast the deuils out of the man possessed they aske leaue for to goe into the heard of swine Then tell me who giueth the deuill this power then when the witch sendeth him to kill or to lame man or beast doth the witch giue it him Do you think he had power to doe harme but no mind till she mooued him Or doe you take it that her sending giueth him power which he had not M. B. It is a question indeed worth the asking For doubtlesse the deuill hath not power vntill it be giuen him to touch any creature to hurt or to destroy the body but onely to tempt and to lead into sin I am also sure that the witch cannot giue him power but onlie God aboue Dan. Lay these two together then that the deuill only hurteth and that none can giue him power neither man nor woman but only God and tell me whether the people be not wonderfully carried awry in a rage For when as they should consider that the deuill is the Lordes executioner And then finding that he hath any power giuen him to molest to hurt and vexe them in theyr bodies or goods to know certainly it commeth from the Lord and then gather from thence as the trueth is that the Lord is displeased with them for their offences And so seeke vnto him humbly crauing pardon and deliuerance from this enemy seéking to be armed with the mighty power of faith to cast him foorth and to resist him as the Lord willeth 1. Pet. 5 Here is no such matter no looking so high among the people but running deéper into errour and into sinne as if the witches did it and that it commeth from their anger and not from their owne sinnes and infidelity here is no repentance no humbling themselues by fasting and prayer but running for helpe vnto deuilles vsing meanes which those deuils by the cunning men women appoint scratching and clawing thirsting often after guiltles blood as raging against those whomethey imagine to be witches which many times are not because they imagine that if there were no witches ther should be no such plagues As if they had no foule sinnes nor vnbeleéfe or that there remayned not a iust reuenging God to punish or as if he had not the deuils still the executioners of his wrath M. B. Truly your wordes doe make me affrayd for I am euen guiltie of thâ—se thinges my selfe if they be so grieuous as you set them out and by Gods grace I wil consider better of the matter for I haue counselled manie to seék vnto those cunning folkes and to vse such helpes as they prescribe and you say it is to seéke help at deuils To seé that point we shal come anon now I wold be resolued about somewhat in your last speach as namely doe you cleare the witches because God and not they giueth the deuil power and doe you thinke that the deuils should kill men and their cattell if they were not sent by witches Should the harmes still follow if there were no witches Dan. That I say God alone and not the witches giueth power vnto the deuils to plague and torment it is so euident as that I suppose a man shall hardlie meete with anie man so grosse but will confesse it But this doeth not cleare the witches at all for their sinne is in dealing with deuils and that they imagine that their Spirits do those harmes requested and hyred by them when as indeéde the deuill where he hath power giuen him to hurt or where he knoweth death or grieuous diseases will follow either in man or beast setteth the witch in a rage and moueth her to send him Concerning your other question I say we shall finde by the Scriptures that if there were no witches at all yet men should be plagued by the deuils in their bodies and goods For touching the godly the Lord doth vse Satan to afflict them in their bodies and in their goodes for to trie their faith and patience as the example of holie Iob doeth testifie in ample maner It were vile follie and brutish to affirme that witches did set on the deuils to kill his children and to plague his bodie And I hold it no smal follie for anie man to think that the Lord doeth not nowe scourge his children at the least some of them for their good by the deuill There is no doubt but the deuil hauing power giuen him to afflict vseth all the craft hee can and will seék to be sent by the witch and so hee will make it knowne because it may seéme to bee not from God but from the anger of a poore woman And now touching the wicked which prouoke God by their wicked sinnes and vnbeleefe may we not read in the scriptures that an euill spirite was sent of God vnto king Saul which did haunt and vexe him Was this spirit sent by a witch Or the deuils in the Gospell which entred into the hearde of swine and drowned them Did the Lord giue them power and send them and shall we be so sottish as to thinke that hee sendeth not the deuill now against vngodly men to plague and to destroy them As I said before here is the deepe craft of Satan that he will couet to bee sent by witches whereas indeed God hath sent him seéing none can sende him but God Againe wee must consider that there bee naturall causes in the bodies of men and beastes of grieuous tormentes and diseases yea euen causes of death Nowe they cannot be so secrete but the deuill knoweth them and euen when they are like to take effect Then doth he plie it with the witch setteth her in a furie she sendeth him euen vpon this sending the man or the beast suddainlie and strangely are tormented fall lame or die Then the witch is suspected examined and confesseth that she killed such a man or such a
Dan. I doe verilie thinke that manie of the people are so perswaded but what reason is there for it Doeth God by his Spirit tell where the thing is which is lost or stollen Is it an Angell from heauen or the soule of some man that is dead which appeareth in the Chrystall or in the glasse and sheweth the image of the partie which hath stollen or that is a witch M. B. I had rather heare what you thinke touching these things than shew what I haue thought Dan. The deuils did make the heathen people beleéue that they were goddes and so procured that they shoulde worship them with diuine worship Through their craftines they had many wayes to establish this they conueied themselues into images and out of them gaue answeres when they wer demanded herein they vsed great craft for whereas they could not tell what should fall out they framed the oracle in such sort as it was doubtfull and might be taken both waies and so looke which part it fell out on that seemed and was taken to be the meaning of the gods If they did know how things would fal out indeéd as they did know sundry things touching the kingdomes and monarchies of the world by the writings of the Prophetes and diuers things by coniectures as the deuill could tell Saul he should be slaine because he saw God had cast him off and the hearts of the Israelits fainted and the Philistims were full of courage those they would tell plainelie Also they did conuey themselues into the bodies of men and women and vtter thinges which seémed very diuine such as I am perswaded were the Prophetisses the Sibylles among the heathen Such was the maide at Philippos which is mentioned in the Actes of the Apostles which brought great gain vnto her maisters by deuining out of whom Paule cast the deuill This maide could tell of things lost of things stollen and such like and great resort there was vnto her as men had neede or desired to see the strangenesse of the matter M. B. Let me interrupt you a litle The deuill can not be in all places at once how could he then remaining in the maide tell what was done in places farre off howe can the deuill tel where the thing lost or stollen is which is not only farre off but hidden how can he shewe the image of the thiefe or witch Can he sit and behold all thinges a farre off and in secrete Dan. We may not ascribe vnto Deuils that they can be in all places at once or sit in one place and beholde all things done a farre off But they ioyne together in this speciall worke to set vp their kingdome and to drawe the people after them to seéke helpe at their handes and so to worship them Some of them be in one place and some in another and from all places doe stir vp the faithlesse people to run for helpe to those cunning men and then they make the relation for they goe thither also they know the thiefe whome they mooued to the theft and can make resemblance of his face and apparell they can tell where things be that are hid hauing had a finger in the matter And thus one spirite as it doeth seéme telleth things spoken and done farre off but it is otherwise there be manie that doe it which resort from all the places where the things are done M. B. I am satisfied touching this point You were shewing howe the deuils did deale among the heathen out of the Idols and out of men and women Dan. Yea and they haue subtillie wound themselues in againe among Christians For vsing witches as their instruments they make them beléeue that they doe manie harmes sent by them which they do not and whereas they haue power giuen them by God to afflict they will seeme to doe it at the wrath and displeasure of the witch she must send him the matter must one way or other appeare eyther he will séeme euen compelled by force of such as do adiure him to confesse that such a woman or such a man sent him or els the witch must confesse so much Then the people deuise how they may be safe against the witch there is running to the wisardes to learne what they should doe to withstand the furie of the witch that she send not to them or if she haue sent how they may expell her spirit and keép her from sending him againe this is it which the deuill would haue for now he vttereth all his wares he teacheth by these cunning men and women many horrible abhominations and foule abuses of the name of God by which they are made beleeue that they haue remedie against the deuils sent by the witches and that they are cured from their harmes M. B. I doe not seé how any man can indeéd iustifie or maintaine that the spirits which appeare vnto them in the Christall or in the glasse or water or that any way do speake and shewe matters vnto them be holy Angels or the soules of excellent men as of Moses Samuel Dauid and others though I haue heard that the cunning men take them to be such and thinke they deale by them against deuils Dan. It is no matter what Satans vassals are made to beleeue by his subtil sleights it is most abhominable for any Christian man euer to let it enter into his thought that they doe any thing by the power or wisdome of the holie Ghost by any Angel or good spirit or that they doe any thing against the deuill which worke by the intelligence which they haue from euill spirits therfore hold this that they seeke vnto deuils which run vnto those southsayers M. B. I am perswaded indeed that they seek vnto deuils but I would see some reason for it out of Gods word Dan. Touching all spirituall matters as to be armed with power against deuils and to know how to auoid the daungers which they bring we are no where to seeke and to learne but of our most blessed Lorde God And of him we cannot learn but by his holy word for in it he hath opened vnto vs all his whole will And therefore where the Lorde commaundeth the people of Israell by Moses Deut. 18. that they should not when they came into the land learn to do according to the abhominations of those heathen reckoning vp sundry kinds of such as were Satans instruments which he vsed to seduce the multitude by deuinations by obseruing of times by augurie by iuglings with the helpe of the deuill by vsing familiar Spirits spirits of deuination and seéking to the dead he setteth downe also the remedie shewing first that he woulde cast out those nations because they harkened vnto the southsayers and deuiners pronouncing that euerie one which doth those things is an abhomination to the Lorde willing his people that they should not harken to such but that they should hearken vnto him And then Moses saith A Prophet shall the Lord thy
her husband There came in a man that halted he tolde a shrewde tale I once sayd he had both my legges sound This old woman and I fell out and did chide She sayd she would be euen with me Within thrée daies after I had such a paine in my knée that I could not stand And euer since I go haulting of it and now and then féele some paine There came in an other a little fellowe that was very earnest me thinkes I sée him yet He tooke his oath directly that she was a witch I did once anger her sayde he but I did repent me for I looked somewhat would follow And the next night I saw the vgliest sight that euer I saw I awaked suddainely out of my sléepe and there was me thought a great face as bigge as they vse to set vp in the signe of the Saracens-head looked full in my face I was scarce mine owne man two dayes after An other came in a woman and her child dyed with gréeuous paine she tooke her oath that in her conscience she killed her child Then followed a man and he sayde he could not tell but he thought she was once angry with him because she came to begge a few pot-hearbes and he denied her and presently after he heard a thing as he thought to whisper in his eare thou shalt be bewitched The next day he had such a paine in his back that he could not sit vpright he sayd he sent to a cunning woman shee tolde he was bewitched and by a woman that came for pot-hearbes But she sayd he should recouer of it and so he sayd he did within some tenne dayes Then came in two or thrée graue honest men which testified that she was by common fame accounted a witch We found her giltie for what could we doe lesse she was condemned and executed and vpon the ladder she made her prayer and tooke it vpon her death shee was innocent and frée from all such dealings Do you thinke we did not well Dan. Nay what thinke you Are you sure she was a witch May it not be she was innocent and you vpon your oathes shed innocent bloud Sam. If she were innocent what could we do lesse we went according to the euidence of such as were sworne they swore that they in their conscience tooke her to bee a witch and that she did those thinges Dan. If other take their oath that in their conscience they thinke so is that sufficient to warrant men vpon mine oath to say it is so Sam. Nay but you sée what matters they brought which perswaded them to thinke so Dan. Might not both you and they be deceiued in your thinking or may you vpon matters which may induce you to thinke so present vppon your oath that you knowe it is so Sam. If witnesses come in and sweare falsely the Iurie procéeding according their testimonie is cleare from blame for they goe but by testimonie of men sworne Dan. If witnesses doe sweare directly that in their knowledge a matter was so or so and sweare falsely the Iurie is cleare which procéedeth according to their euidence vnlesse the Iurie do perceiue that their oath can not be true But what is that to make the testimonie sufficient where men doe but thinke and can shewe no necessarie reason to ground their thought vpon As let vs sée in all these which one could prooue that she must néedes be a witch One saith her husband tooke it vpon his death that she killed him because he would not lend her fiue shillings doth this prooue she bewitched him Can the deuill kill a man at his pleasure to gratifie the witch Is it not rather to be iudged he dyed of some pining sicknesse growing from an euill constitution of body which the deuill did know and would set him at some variance with one old woman or other that so it might bréede suspition of witchcraft Sam. You sée there were some things which could not be done but by the deuill Dan. In déede the great face which the man thought he saw was the illusion of the deuill But is this a good proofe the deuill appeareth to a man after he hath displeased a woman therefore she sent him Doth not Satan haunt all men continually and would if he could get leaue from God terrifie them with such illusions When men are affraide and haue strong imaginations What reason did the woman shew which tooke it vpon her conscience that the olde woman killed her child to prooue that it was so If shée thought so in her conscience and tenne thousand more with her vpon bare imagination was that a warrant for you to sweare solemnely that it was so As for the testimony of the cunning woman that he was bewitched which had the paine in his backe vpon the deniall of pot-hearbes it was the testimony but of the deuill as I shewed before And what is common fame grounded vpon imaginations Sam. Then you thinke we did amisse do you Dan. I would not vpon mine oath doe such a thing for to gaine a kingdome Sam. It may be she was a witch although she tooke it vpon her death that she was not Dan. It is rather to be thought she was not a witch for what should make her deny it vpon her death The deuill had accused her to be a witch for direct testimonie against her but his Sam. You say it was the deuill that told by the cunning woman that she was a witch Dan. And do you thinke it was any other but Satan Sam. I did not at that time thinke it was the deuill but now I sée it could be none other Dan. Then be wiser hereafter and sorie for that which you haue done Sam. In déede I haue cause to be gréeued if shee were not a witch Dan. If she were a witch your warrant was small but she being no witch you haue taken away both her life and couered her with infamie Sam. I was of an other Iurie since and there was a woman indicted for a witch but not for killing any man or child There came in fiue or sixe against her the first was an old woman and she sayd she had displeased her as shee thought and within two or thrée nights after as she sate by her fire there was a thing like a toad or like some little crabbe fish which did créepe vpon the earth she tooke a beasome swept it away and suddainly her bodie was griped An other fell out with her as she sayd and her hennes began to die vp vntil she burnt one henne aliue A third man came in and he sayd she was once angry with him he had a dun cow which was tyed vp in a house for it was in winter he feared that some euill would follow and for his life he could not come in where she was but he must néedes take vp her tayle and kisse vnder it Two or thrée other came in sayd she was by common fame accounted