to worke any miracle they receiued from him at the same time an extraordinarie speciall instinct whereby they were mooued to attempt the worke They therefore yeelded themselues to the present motion of Gods spirit to be his instruments onely in the dispensation of the worke but the sole author and producer of the miracle was God himselfe And in this case the very manhood of our Sauiour Christ considered apart from his Godhead had no power of it selfe but was onely the instrument of his Godhead whensoeuer it pleased him in that kinde to manifest the same Wherefore to ascribe this vertue to the Crosse beeing a creature or the worke of a creature is to communicate the incommunicable power of the Creator to it which is plaine blasphemie IV. The fourth Remedie is the vsing of hallowed things as hallowed graines salt water bread images specially the image of Agnus dei Ans. Hallowed creatures are in truth vnhallowed superstitions For euery creature is sanctified by the word and prayer 1. Tim. 4. 4. by the word when God in his word commands vs to vse it for some ende and by prayer when we giue thanks for giuing the creature and withall desire his blessing in the vse thereof Now let any Papists shew me one letter or sillable in all the Booke of God commanding the vse of a creature for any such ende They affirme indeede that Elisha wrought miracles by hallowed salt for by it he cured the bitter waters 2. king 2. 21. But the Prophet vsed not hallowed but common salt and that not ordinarily but onely then as a means wherby to worke a miracle It was therefore powerfull in his hands because for the doing thereof he had power and warrant from God extraordinarily and it cannot be so in any other which haue not the same gift V. The fift and last Remedie is Exorcisine which is an adiuring and commanding the Deuill in the name of God to depart from the partie possessed and cease to molest him any more This meanes was vsed by our Sauiour Christ himselfe and after him by his Apostles and other beleeuers in the time of the Primitiue Church when the gift of working Miracles was in force but in these daies aâ— I said before that gift is ceased and also the promise of power annexed to the vse of adjuration and therefore the means thereof must needs cease And for an ordinarie man now to command the Deuill in such sort is meere presumption and a practise of Sorcerie Sect. IV. IV. Quest. Whether the Witches of our age are to be punished with death and that by vertue of this law of Moses I doubt not but in this last age of the world and among vs also this sinne of Witchcraft ought as sharply to be punished as in former times and all Witches beeing thoroughly conuicted by the Magistrate ought according to the Law of Moses to be put to death For proofe hereof consider these reasons First this Law of Moses flatly enioyneth all men in all ages without limitation of circumstances not to suffer the Witch to liue and hereupon I gather that it must stand the same both now and for euer to the worlds ende Patrons of Witches except against this holding that it was a Iudiciall law which continued but for a time concerned onely the Nation of the Iewes and is now ceased But I take the contrarie to be the truth and that vpon these grounds I. Those Iudiciall Lawes whose penaltie is death because they haue in theÌ„ a perpetuall equitie and doe serue to maintaine some morall precept are perpetuall The Iewes indeede had some Lawes of this kind whose punishments were temporall and they lasted onely for a certaine time but the penaltie of Witchcraft beeing Death by Gods appointment and the inâ—licting of that punishment seruing to maintaine the equitie of the three first morall precepts of the first Table which cannot be kept vnlesse this Lawe be put in execution it must necessarily follow that it is in that regard morall and binds vs and shall in like sort bind all men in all ages as well as the Iewes themselues to whome it was at that time personally directed II. Euery Iudiciall law that hath in it the equitie of the law of nature is perpetuall but the Law of punishing the Witch by death is such For it is a principle of the law of nature holden for a grounded truth in all countries kingdomes among all people in euery age that the traytour who is an enemie to the State and rebelleth against his lawfull Prince should be put to death now the most notorious traytour and rebell that can be is the Witch For shee renounceth God himselfe the King of kings shee leaues the societie of his Church and people shee bindeth her selfe in league with the Deuill and therfore if any offender among men ought to suffer death for his fact much more ought shee and that of due desert The second reason for the proofe of the point in hand is this According to Moses lawe euery Idolater was to be stoned to death Deut. 17. 3 4 5. If there be found any among you that hath gone and serued other gods as the Sunne the Moone or any of the hoast of heauen if the thing vpon enquirie be found to be true and certen thou shalt bring them forth vnto thy gates whether it be man or woman and shalt stone them with stones till they die Now this is the very case of a Witch shee renounceth the true God and maketh choice to serue the Deuill shee is therefore a grosse Idolater and her punishment must be suitable It is alledged by the fauourers of the contrarie part that Peter denied Christ and yet was not put to death I answer there is great difference betweene Peters deniall of Christ and Witches denying of God Peters deniall was vpon infirmitie and in hast the Witch denieth God vpon knowledge and deliberation wittingly and willingly Againe Peter did not vpon the deniall betake himselfe to the Deuill but turned vnto Christ againe which he testified by his heartie and speedie repentance but Witches denie God and betake themselues to the Deuill of their own accord as is manifest euen by their own confessions at their arraignments The third reason Euery seducer in the Church whose practise was to draw men from the true God to the worship of Idols though it were a mans owne sonne or daughter wife or friend by the peremptorie degree and commandement of God was at no hand to be spared or pitied but the hand of the witnesse first and then the hands of all the people must be vpon him to kill him Deut. 13. 6. 9. If this be so no Witches connicted ought to escape the sword of the Magistrate for they are the most notorious seducers of all other When they be once intangled in the Deuills league they labour to invre their dearest fâ—iends and posteritie in their cursed and abominable practiâ—es that they may be
practises of vngodlinesse And by these and such like particular differences hath God pulled off the Deuills vizar and made him better knowne and discerned of true Christians And thus much concerning Diuination the first part of Witch-craft CHAP. IIII. Of Operative or working Witch-craft THe second part is that which consisteth in Operation and is therefore called Operatiue or working Witchcraft Witch-craft in Operation is that which is employed in the practise and reall working of strange things or wonders and it hath two parts Inchantment and Iugling Sect. I. Inchantment is the working of wonders by a Charme This the Lord expressely forbiddeth Deuter. 18. 11. Let none be found among you that is a Charmer In this description two points are to be considered 1. what things may be done by inchantment namely wonders for I say it is the practise of wonders 2. by what means these woÌ„ders are wrought that is by a Charme For the first The wonders done by Inchanters are 1. The raising of stormes and tempests windes and weather by sea and by land 2. The poysoning of the ayre 3. Blasting of corne 4. Killing of cattell and annoying of men women children 5. The procuring of strange passions and torments in mens bodies and other creatures with the curing of the same 6. Casting out of deuills These and such like things Inchanters can doe by their charmes And for proofe hereof we haue the vniforme consent of all ages with the records of Witches confessions to manifest the same besides the testimonie of experience in this age so as the man that calles it into question may as well doubt of the Sunne shining at noone day Yet for the further declaration thereof we will alledge what the Scripture saith in this point Salomon saith If the Serpent bite when he is not charmed no better is a babler Eccles. 10. 11. thus the words are in our English translation but they may better be thus read according to the originall If the serpent bite before he be charmed what profit hath the master of the tongue thereby that is the Charmer And so they beard this sense If the Inchanter be bitten before the serpent be charmed then he hath no benefit by his charme For Salomon in that place giueth vs to vnderstand what power Inâ—hanters haue and what they may doe by their charmes if they come in time namely stay the poyson of the serpent so as he cannot hint either by biting or stinging When Balae intended euill against Israel he hired Balaam to curse them Num. 〈◊〉 6. Now this Balaam was an inchanting Witch for though he be called a Prophet yet this was onely in the reputation of the world for his practise was to inehant by charmes of words and to that purpose he was hired to curse Gods people that is to-bring mischiefe vpon them by charming which thing 〈◊〉 he had often and inany 〈…〉 to doe 〈…〉 but that it pleased God contrary to his endeaâ—ours 〈…〉 out into these words There is no sorcerie against Iacob nor soothsaying against Israel Num. 23. 23. As if he should haue said I know well that sorcerie is powerfull in many things and of force to bring much mischiefe vpon men yet it can take no place against the people of God because he hath blessed them and whom he blesseth them no man can hurt by cursing Inchanters therefore may vpon Gods permission worke strange things as appeares by these places to name no more The second point to be obserued is the meanes whereby these wonders are practised these are counterfeit and supposed meanes not ordained and sanctified by God which are commonly called Charmes A Charme is a Spell or verse consisting of strange words vsed as a signe or watchword to the deuil to cause him to worke wonders First I say it is a Spell consisting of strange words because in these inchantments certaine words or verses are secretly vttered which in regard of the common formes of words are strange and wherein there is thought to be a miraculous efficacie to bring some extraordinarie and vnexpected thing to passe A point of it selfe euident and needing no further proofe considering it is not vnknowne to the more ignorant sort who are better acquainted with these then with the word of God And these words are not all of one and the same kind but some are rude and barbarous neither knowne nor conceiued or vnderstood of which the auncienter sort of charmes were wont to be made especially and some later Some againe are plaine and knowne tearmes which may be vnderstoode as the names of the Trinitie some words and sentences of Scripture as In principto er at verbum c. Againe charmes that consist of words are not all of one sort but some be imprecations wishing some euill others in shewe haue the forme of praises and blessings whereby the Witch either flatteringly commendeth or fauourably wisheth some good others againe are made in forme of prayer and petition and they all are sometimes plainely conceiued sometimes in ruder and more vnknowne words as those well know who haue heard them or reade them where they are to be sound Secondly I adde that the charme is vsed for a sign and watchword to the deuill to cause him to worke wonders wherein standeth the nature and proper end of a charme The nature in that it is a diabolicall signe the end to cause the deuill to worke a wonder whereby it is distinguished from all other speeches of men For all they commonly carrie the nature of the thing whereof and whereabout they be made but the Charme doth not alwaies follow the nature of the words but hath another nature in regard of the immediate relation it hath to the deuill to whome it is a signe Againe the charme pronounced doth not the wonder but the deuil admonished by it as by the watchword to doe the feate Now because some are of opinion in regard of the ordinarie production of strange effects by these meanes that the Spell hath in selfe some vertuit and power to such and such purposes whereinto it is vsed I will stand a little in the proofe of the contrarie That a charme is onely a diabolicall watchword and hath in it selfe no such effectuall power or possibilitie to worke a wonder My reasons are these First this must be taken for a maine ground That as there is nothing in the world that hath beeing but from God so nothing hath in it any efficacie but by his ordinance Now whatsoeuer efficacie is in any creature from God it receiued the same into it selfe either by creation or since the creation by some newe and speciall institution appointmeÌ„t and gift of God For example The bread in the Saerament by a naturall power giuen vnto it in the creation serueth to nourish the bodie and the same bread by Gods speciall appointment in his word feedes the soule in that by his ordinance it is made to vs a signe and seale of the bodie
Witch for looke in what place soeuer there be any bad Witches that hurt onely there also the Deuill hath his good ones who are better knowne then the bad beeing coÌ„monly called Wise-men or Wise-women This wil appeare by experience in most places in these countries For let a mans childe friend or cattell be taken with some sore sicknes or strangely tormented with some rare and vnknowne disease the first thing he doth is to bethink himselfe and inquire after some Wiseman or wise-woman thither he sends and goes for helpe When he comes he first tells him the state of the sicke man the Witch then beeing certified of the disease prescribeth either Charmes of words to be vsed ouer him or other such counterfeit meanes wherein there is no vertue beeing nothing els but the deuills Sacraments to cause him to doe the cure if it come by Witchraft Well the meanes are receiued applied and vsed the sicke partie accordingly recouereth and the conclusion of all is the vsuall acclamation Oh happie is the day that euer I met with such a man or woman to helpe me Here obserue that both haue a stroke in this action the bad Witch hurt him the good healeth him but the truth is the latter hath done him a thousand fold more harme then the former For the one did onely hurt the bodie but the deuill by meanes of the other though he haue left the bodie in good plight yet he hath laid fast hold on the soule and by curing the body hath killed that And the partie thus cured cannot say with Dauid The Lord is my helper but the Deuill is my helper for by him he is cured Of both these kinds of witches the present Law of Moses must be vnderstood This point well considered yeeldeth matter both of instruction and practise Of instruction in that it shewes the cunning and craftie dealing of Satan who afficteth and tormenteth the body for the gaine of the soule And for that purpose hath so ordered his instrumeÌ„ts that the bad Witch giues the occasion by annoying the body or goods and the good immediatly accomplisheth his desire by intangling the soule in the bands of errour ignorance and false faith Againe this sheweth the blindnes of naturall corruption specially in â—gnorant and superstitious people It is their nature to abhorte hurtfull persos such as bad Witches be and to count them execrable but those that doe them good they honour and reuerence as wise men and woman yea secke and 〈◊〉 vnto theÌ„ in times of extremitie though of all persons in the world they be most odious and Satan in them 〈◊〉 the greatest friend when he is most like himselfe and intendeth greatest mischiefe Let all ignorant persons be aduised hereof in time to take heede to themselues and learne to knowe God and his word that by light from thence they may better discerne of the subtile practises of Satan and his instruments For matter of practise Hence wee learne our duetie to abhorre the wizzard as the most pernicious enemie of our saluation the most effectuall instrument of destroying our soules and of building vp the deuills kingdome yea as the greatest enemie to Gods name worship and glorie that is in the world next to Satan himselfe Of this sort was Simon Magus who by doing strange cures and workes made the people of Samaria to take him for some great man who wrought by the mightie power of God whereas he did all by the deuill He therefore beeing a good Witch did more hurt in seducing the people of God then Balaam a bad one could with all his curses And we must remember that the Lord hath set a lawe vpon the witches head he must not liue and if death be due to any then a thousand deaths of right belong to the good Witch But the patrones of Witches indeauour to delude the true interpretation of that lawe For by a Witch say they we must vnderstand a poisoner and they alledge for that purpose the 70. Interpreters who translate the original word Mecashephah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a poisoner I answer First the word vsed by the 70. Interpreters signifieth indeede so much yet not that onely but also a VVitch in generall as may appeare in sundrie places of Scripture The Apostle reckoning vp Witchcraft among the workes of the flesh vseth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for poysoning but for all Magicall arts as Hierome testifieth vpon the place And that it must necessarily be so translated it is euident because in the next verse murther is termed another worke of the flesh vnder which poisoning and all other kinds of killing are comprehended And the same word is vsed in the like sense Reu. 21. 8. and 22. 15. Againe the word Mecashephah which Moses vseth is ascribed to the Inchanters of Egypt in the 7. 8. and 9. chapters of Exodus and to the wisemen of Babel Dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the Seauentie and both sorts of them were witches and sorcerers The kings of Egypt and Babylon vsed these Mecashephim for sundrie purposes and made them of their counsell and if they had beene according to this allegation poisoners it is not like they would haue so fitted the humors of those two Princes Pharaoh and Nebuchadneâ—sar much lesse that they would haue so ordinarily required their presence and assistance in the businesse there mentioned Thirdly there is a peremptorie Law against the wilfull murtherer Num. 35. 31. that he should be put to death and that no recompence should be taken for his life In which place all poisoners are condemned because they are wilfull murtherers Now if here in Exodus by Mecashephah we should vnderstand a poisoner then there should be one and the same law twice propounded for the same thing which is not like and therefore the word vsed by Moses in this text signifieth not a poisoner properly but a Witch CHAP. VI. Of the punishment of Witches HItherto I haue treated of the nature of witchcraft both in generall particular and haue also shewed what witches are both good and badde And now I proceede to the second point considered in this Text the Punishment of a Witch and that is Death In the Iudiciall laws of Moses wherof this is one the Lord appointed sundrie penalties which in qualitie and degree differed one from another so as according to the nature of the offence was the proportion and measure of the punishment ordained And of all sinnes as those were the most heinous in account which tended directly to the dishonour of God so to them was assigned death the greatest and highest degree of punishment He that despised the Law of Moses died without mercy vnder two or three witnesses Hebr. 10. 28. the punishment of the theefe was restitution foure-fold Exod. 22. 1. but the murtherer must be put to death Numb 35. 31. the Idolater and Seducer were commanded to be slaine
Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned Leuit. 29. 19. And the VVitch is numbred amongst these grieuous of fendâ—rs therefore his punishment is as great as any other For the text saith he might not be suffered to liue Exod. 22. 18. But why should the VVitch be so sharply censured And what should mooue the Lord to allot so high a degree of punishment to that sort of offenders Ans. The cause was not the hurt which they brought vpon men in bodie goods or outward estate For there be sundrie that neuer did harme but good onely VVe reade not of any great hurt that was done by the Inchanters of Egypt or by the Pythonisse of Endor or by Simon Magus in Samaria And those diuining VVitches which haue taken vpon them to foretell things to come hurt not any but themselues yet they must die the death This therefore is not the cause But what if these doe hurt or kill must they not then die yes verely but by another law the law of Murther and not by the law of VVitchcraft For in this case he dieth as a murtherer and not as VVitch and so he should die though he were no VVitch The cause then of this sharpe punishment is the very making of a league with the deuill either secret or open whereby they couenant to vse his helpe for the working of wonders For by vertue of this alone it commeth to passe that VVitches can doe strange things in Diuining Inchanting and Iugling Now let it be obserued of what horrible impietie they stand guiltie before God who ioyne in confederacie with Satan Hereby they renounce the Lord that made them they make no more account of his fauour and protection they doe quite cut themselues off from the couenant made with him in Baptisme from the communion of the Saints from the true worship and seruice of God And on the contrarie they giue themselues vnto Satan as their god whome they continually feare and serue Thus are they become the most detestable enemies to God and his people that can be For this cause Samuel told Saul that rebellion was as the sinne of Witchcraft that is a most heinous detestable sinne in the sight of God The traytour that doth no hurt to his neighbour but is willing and readie to doe him the best seruices that can be desired is notwithstanding by the law of Nations no beâ—ter then a dead man because he betraies his Soueraigne and consequently cannot be a friend vnto the Common-wealth In like manner though the Witch were in many respects profitable and did no hurt but procured much good yet because he hath renounced God his king and gouernour and hath bound himselfe by other lawes to the seruice of the enemie of God and his Church death is his portion iustly assigned him by God he may not liue CHAP. VII The application of the doctrine of Witchcraft to our times THus hauing deliuered the true sense and interpretation of this Iudiciall Law both concerning the sinne of Witchcraft the persons by whom this sinne is practised it remaineth now that I should make some vse thereof by way of application to the Witches of our times In doing whereof foure particular Questions of moment are to be handled I. Whether the Witches of our times be the same with those that are here condemned by the law of Moses for some there be and those men of learning and members of Gods Church that hold they are not II. If they be the same as it shall appeare they are then how we may in these daies be able to discerne and discouer a Witch III. What remedie may be vsed against the hurt of Witchcraft IV. Whether our Witches are to be punished with death and that by vertue of this Lawe of Moses Sect. I. I. Question Whether the Witches of our times be the same with those that are here condemned by Moses Law Ans. If we doe well consider the qualitie and condition of the Witches of our daies we shall easily see that they be the same For experience sheweth that whether they be men or women but especially aged women they be such persons as doe renounce God and their Baptisme and make a league with the deuil either secretly or openly in which the deuill bindeth himselfe to teach them certaine rites and ceremonies whereby they may be able to worke wonders as to stirre vp tempests to reueale secrets to kill or hurt men and cattell or to cure and doe good according to the tenour of their couenant The confessions of Witches recorded in the Chronicles of countries through all Europe doe with common consent declare and manifest this point So that howsoeuer our VVitches may differ in some circumstances from those in the time of Moses as either in the instruments and meanes vsed or in the manner and forme or in some particular ends of their practises yet in the substance and foundation of Witchcraft they agree with them For both of them haue made a couenant with the Deuill one way or other and by vertue thereof haue wrought wonders aboue the order of nature Agreeing therefore in the verie foundation and forme of Witchcraft which is the league and in the proper end the working of wonders they must needs be in substance and effect the same with the Witches mentioned by Moses And yet this point is denied by some and the Witches of these daies haue their patrons who vse reasons to prooue that now we haue none such as we speake of Their reasons are specially three First they labour to take away the forme of Witchcraft affirming that there can be no confederacie made betweene the Witch and the Deuill and that for foure causes I. In euery league and contract the parties must be murâ—ally bound each to other now betweene man or woman and the deuill there can be no bond made and though there could yet man is bound in conscience to God to renounce the bond of obedience to Satan and to breake the couenant Ans. There be two sorts of leagues lawfull and vnlawfull in all lawfull leagues it is true that there must be a mutuall bond of both parties each to other which may not be dissolued but in vnlawfull compacts it is otherwise And no man can say that this league betweene a Witch and the Deuill is lawfull but wicked and damnable yet beeing once made howsoeuer vnlawfully it is a league and compact This therefore prooueth not that there can be no couenant at all but that there can be no lawfull couenant betwixt them which no man will denie II. Satan and the Witch are of diuers natures he is spirituall they are corporall substances therefore there can be no league made betweene them Ans. The reason is not good For euen God himselfe who is of nature most simple and spirituall made a couenant with Adam renued the same vnto Abraham Isaac and Iacob and continueth it with his Church on earth from age
reason is grounded on the promise of Christ Mark 16. 17. These tokens shall follow them that beleeue In my Name they shal cast out Dâ—uills c. whence they gather that there shall be alwaies some in the Church who shall haue power to cast forth Deuills if they beleeue Answ. That promise was made by Christ vnto his Church to be fulfilled immediately after his ascension It did not extend to all times and persons so long as the world endureth but onely to the times of the primitiue Church and to such as then liued For to them onely the doctrine of the Gospel was to be confirmed by signes and miracles And this lasted about 200. yeares next after Christ his ascension During which time not onely the Apostles and Ministers but euen priuate men and souldiers wrought many miracles The third reason is taken from experience which as they say in all ages from the Apostles times to this day sheweth that there haue beene alwaies some in the Church which haue had this gift of casting out deuills and curing the hurts of Witchcraft Ans. This gift continued not much aboue the space of 200. yeares after Christ. From which time many heresies beganne to spread themselues and then shortly after Poperie that mysterie of iniquitie beginning to spring vp and to dilate it selfe in the Churches of Europe the true gift of working miracles then ceased and in stead thereof came in delusions and lying wonders by the effectuall working of Satan as it was foretold by the Apostles 2. Thess. 2. 9. Of which sort were and are all those miracles of the Romish Church whereby simple people haue beene notoriously deluded These indeede haue there continued from that time to this day But this gift of the holy Ghost whereof the Question is made ceased long before To proceede yet further we are here to consider the particular Remedies which they of the Popish Church haue prescribed against the hurts that haue come by Witchcraft And they are principally fiue I. The name Iesus II. The vse of the Reliques of Saints III. The signe of the Crosse. IV. Hallowed creatures V. Exorcismes I. First for the name Iesus Thus much we grant that any Christian may lawfully call vpon the name of Iesus in prayer for the helpe and deliuerance of those that are possessed and bewitched but yet with the caueat and conditiâ—n before specified If it be the wil of God and if their recouerie may make for his glorie the benefit of the Church and the good of the parties diseased But the Papist by the vse of this name intendeth a further mâ—â—ter to wit that the very name vttered in so many letters and sillables is powerfull to cast out Deuills and to helpe those that are bewitched For when it is vttered then say they the authoritie of Christ is present that the worke may be done A flat vntruth and a practise full of daunger For let this be well considered whatsoeuer any man doth in this case he must doe it by vertue of his calling and haue also his warrant for the doing thâ—reof out of the word which if he want and yet will vndertake such a worke he may iustly feare the like euent that befell the vagabond Iewes that were Exorcists Act. 19. 13. Now the Church of Christ hath no warraÌ„t in the word to vse this name of Christ for any such purpose neither hath any ordinary Christian a special calling from God so to doe Therefore he may not doe it And whereas they would beare men in hand that the saide name of all the names of Christ and aboue all other things is of most special vertue though it be vsed euen by a man that wanteth faith because the Apostle saith At the name of Iesus euery knee shall â—ow both of things in heauen in earth and vnder the earth Phil. 2. 10. and by things vnder the earth are meant the deuill we must know that their allegation is weake and that they greatly abuse the place For there the name Iesus is not onely a title of Christ but withall signifieth the power maiestie authoritie of Christ sitting at the right hand of the father to which all creatures in heauen earth and hell are made subiects and by that power indeede if they had it at command they might be able to cure the hurts of Witchcraft II. The second speciall Remedie is the vse of Saints Reliques as the bookes bones apparel staues or such like which being but touched of the parties vexed are excellent meanes to recouer them Ans. The vse of these things to the purposes aforesaid is a meere superstitious practise For first they haue not the true Reliques of the Saints as would plainely appeare if a true Inuentorie were taken of all such as they say are to befound in their Monasteries Churches SecoÌ„dly though they had theÌ„ yet they haue no 〈◊〉 or calling to vse theÌ„ to this end for in al the word of god there is neither coÌ„mandement to warrant the vse nor promise to assure any man of a blessing vpon the vse of them Albeit they would seeme to haue some warrant and therefore they alleadge that which is written 2. king 13. 21. of a dead man who beeing for hast thrown into the sepulchre of Elisha so soone as he touched the bones of Elisha reuiued and stood vpon his feete To this also they adde the examples of cures done by Peters shadow Act. 5. 15. and of sundrie diseases healed by Pauls handkerchiefs Act. 19. 12. Ans. These thingsin deede are true but they serue nothing to their purpose For first the quickning of the dead souldier came not from any vertue in the corps of Elisha but it was a miracle which it pleaseth God then to worke by meanes of the corps that the Iewes at that time might be confirmed in the truth of that doctrine which Elisha had taught them from God and which before his death they had neglected as I haue before shewed And it was a thing onely then done and neuer since It cannot therefore be a ground for the ordinarie vse of Reliques Againe touching the other examples I answer that both Peter aâ—d Paul had the gift of working Miracles hauing the gift they might vse such meanes for the present to cure diseaseâ— But the Papists are not able to shewe that God hath giuen them the like gift whereby they might be warranted for the vse of the like meanes neither can they assuredly hope for successe although they should vndertake to vse them III. The third Remedie is the signe of the Crosse made vpon the bodie of the partie tormented Behold to what an height of impietie they are growne ascribing that to the creature which is proper to the Creartor For the power of working miracles is proper onely to the Godhead The Prophets and Apostles in their times did not worke them of themselues but were onely Gods passiue instruments in this manner When the Lord â—â—â—ended by them