The Damned Art of Witchcraft, Chapter 7

The Damned Art of Witchcraft · Chapter 7

p. 185CHAP. 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 p. 186a 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.

p. 187The**Ioan. Fr. Pie. M…and. de praenot. l 1. c. 2. confessions of Witches recorded in the Chronicles of countries through all Europe,Nicol. Remigius, Daemonola…. c. 1. c. 5. 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 hauehave made a couenant with the Deuill one way or other, and by vertue thereof hauehave 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 hauehave their patrons, who vse reasons to prooue, that now we hauehave none such as we speake of. Their reasons are specially three.

p. 188First, 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 eueryevery league and contract the parties must be mur…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 p. 189no 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 vntounto Abraham, Isaac, and Iacob: and continueth it with his Church on earth, from age to age. Hence it appeareth, that diuersitie of nature in the parties, can not hinder the making of a couenant. And therefore if man may make couenant with God himselfe, who is most spirituall; then may he likewise come in league with the deuill, whose substance is not so pure and sp…rituall. Againe, we must remember, that in making of a couenant, it is sufficient, that the parties consent and agree in will & vnderstanding, though other circumstances and rites, which are but signes of confirmation, be wanting. Be it then, that Satan hath not a bodily substance, as man hath, yet considering that man is indued with p. 190vnderstanding, to coceiue of things, as the deuill doth, and hath also will to yeeld consent, and approbation thereunto, though in a corrupt and wicked manner, there may passe a confederacie, and a couenant may be made, and stand in force betweene them.

III. Whatsoeuer the deuill doth in this compact, he doth it in fraud and deceit, neuer meaning in his promises, as man doth, and when both parties meane not one & the same thing, how can they growe to agreement in any kind? Ans. Suppose this be true, yet it onelyonly prooueth, that the couenant made betweene them, was deceitfull and vnlawfull. But what of that? stil it remaineth a bargaine howsoeuer: for it faileth onelyonly in the circumstance, the substance, which is the consent of the parties, was not wanting.

IV. VVitches of our times (say they) are aged persons, of weake braines, and troubled with abundance of melancholie, and the deuill taketh aduantage of the humor, and so deludes them, perswading that they hauehave made a league p. 191with him, when they hauehave not, and consequently moouing them to imagine, that they doe, and may doe strange things, which indeed are done by himselfe, and not by them.

Ans. This reason is a meere melancholike conceit, without ground. And the contrarie is a manifest truth, that they are not so, as is affirmed, parties deceiued by reason of their humors. For first, our VVitches are as wise and politike, yea as craftie and cunning in all other matters, as other men be; whereas brainsicke persons troubled with melancholy, if their vnderstanding be distempered in one action, it will be faultie likewise in others, more or lesse. Againe, our VVitches know that they sinne in their practises of VVitchcraft, and therefore they vse subtill meanes to couer them, and he that would conuict them, must hauehave great dexteritie to goe beyond them. Now if they were persons deluded, through corruption of any humors; looke what humour caused them to doe a thing, the same would vrge them to disclose it. Thirdly, they p. 192are also of the same stamp, they take the same courses in all their practises, their consent in word and action is vniuersall. Men of learning hauehave obserued, that all Witches through Europe, are of like cariage and behauiour in their examinations, and conuictions: they vse the same answers, refuges, defenses, protestations. In a word, looke what be the practises and courses of the Witches in England, in any of these particulars, the same be the practises of the Witches in Spaine, Fraunce, Italie, Germanie, &c. Wherefore the case is cleare, they are not deluded by Sathan, through the force of humour▪ …s is auouched: for such persons, according as they are diuersly …ake…, would shewe themsel…es diuersly affected, and varie in their speeches, actions, and conceipts, both publike and priuate. Fourthly, our Witches are wont to communicate their skill to others by tradition, to teach and instruct their children and posteritie, and to initiate them in the grounds and practises of their owne …rade, while they liue, as may appeare p. 193by the confessions recorded in the Courts of all countries. But if they were persons troubled with melancholie, their conceipts would die with them. For conceits, and imaginarie …ancies, which rise of any humour, cannot be conuayed from partie to partie, no more then the humour it selfe. Lastly, if this slight might serue to defend Witches vnderunder pretence of delusion through corrupted humours, then here were a couer for all manner of sinnes. For example: a fellon is apprehended for robberie or murther, and is brought before the Iudge: VponUpon examination he confesseth the fact, beeing conuicted the law proceeds to condemnation. The same mans freinds come in, and alledge before the Iudge in this māner: This man hath a crazie braine, and is troubled with melancholy, and though he hath confessed the fact, yet the truth is, it was not he, but the deuill, who himselfe committed the murther, and made him thinke he did it, when he did it not, & hereupon he hath confessed. Would any man thinke, that this were a reasonable p. 194allegation, and a sufficient meane to mooue the Iudge to acquite him? Assuredly if it were, vponupon the same ground might any sinne be laid vponupon the deuils backe, and all good lawes and iudiciall proceedings be made voide.

Therefore howsoeuer the patrons of Witches be learned men, yet they are greatly deceiued in fathering the practises of Sorcerie vponupon a melancholike humour.

But for the further ratifying of their assertion, they proceede, and vse this argument: They which confesse of themselues things false, and impossible, must needs be parties deluded, but our Witches doe this, when they be examined or consulted with, as that they can raise tempests, that they are caried through the aire in a moment, from place to place, that they passe through keyholes, and clifts of doores, that they be sometimes turned into catts, hares, and other creatures; lastly, that they are brought into farre countries, to meete with Herodias, Diana, and the Deuill, and such like; all which are mere fables, p. 195and things impossible.

Ans. We must make a difference of Witches in regard of time. There is a time, when they first beginne to make a league with Satan, and a time also after the league is made and confirmed.

When they first beginne to grow in confederacie with the deuill, they are sober, and their vnderstanding sound, they make their match waking, and as they thinke wisely enough, knowing both what they promise the deuill, and vponupon what conditions, and therefore all this while it is no delusion. But after they be once in the league, and hauehave beene intangled in compact with the deuill (considerately as they thinke, for their owne good and aduantage) the case may be otherwise. For then reason and vnderstanding may be depraued, memorie weakned, and all the powers of their soule blemished. Thus becomming his vassalls, they are deluded, and so intoxicated by him, that they wil run into thousands of fantasticall imaginations, holding themselues to be transformed into the shapes of other creatures, p. 196to be transported in the ayre into other countries, yea to do many strange things, which in truth they doe not.

I come now to their second reason. The Witches of our age (say they) were not knowne in the daies of Moses, nor of Christ, therfore that law concerneth them not.

To this I answer two waies:

First, that their argument is naught: for by the same reason the Papists might auouch the lawfulnes of the images of Saints, as of Peter, Paul, and others, yea of Christ himselfe, because they were not knowne in the daies of Moses, and therefore could not be condemned in the second Commandement. Whereas contrarily, the spirit of God, hath so framed and penned the lawes Morall, and Iudiciall, which concerne man, as that they fetch within their compasse all sinnes of all ages, and condemne them. And therefore whatsoeuer is against the Law of God written by Moses, though it were not knowne, nor heard of, either when the Law was made, or afterward, is yet condemned by the same Law.

p. 197Againe, I answer, that our Witches are the same that were in Moses time: and therfore by their owne reason must needes be condemned by this Iudiciall lawe. For by the records of auncient writers it is prooued, that about a 1200. yeares before Christs birth, shortly after the Troian warre, which was 100. yeare and vpward before the building of the Temple by Salomon, there were the same VVitches that are now, as the Circes, and Syrenes, and such like, mentioned in the**Homer …. lib 10. & 12. narration of that warre, as is manifest to them that knowe the storie.

Againe, 500. yeares before Christ when the Romans made their**Sub tit. de intur. al…s que ; deli…t c. 9. Sence lib Nat …. est 4. …. &c. twelue Tables, which comprised all the lawes whereby that famons Commonvvealth vvas gouerned, they made one expressely against Witches, euen the same vvith these of our time, for practising the same things, as blasting of corne, hurting of cattell, mer, vvomen, and children, &c. And for the time of Christ, though there be no particular mention made of any such Witches; yet thence it p. 198followeth not, that there were none: for all things that then happened, were not recorded: and I would faine know of the chiefe patrons of them, whether those parties possessed with the deuill, and troubled with strange diseases, whom Christ healed, and out of whom he cast deuills, were not bewitched with some such people, as our Witches are? if they say no, let them if they can prooue the contrarie.

The third & last reason is this: Christ at his comming abolished all sinne, and therfore miracles & witchcraft thē ceased also. The Apostle saith, that he spoiled principalities and powers, and triumphed ouer them vponupon the crosse, Coloss. 2. 15.

Ans. This argument is friuolous, seruing as well to iustifie the traytor, the theefe, and the murtherer, as the witch. For whereas it is alleadged, that Christ abolished all sinne; we must vnderstand how: not simply, so as sinne should be no more, but onelyonly in part, in this life, reseruing the final destruction thereof to the last iudgement. Againe, sinne is not abolished, no not in part vntounto all, p. 199but onelyonly to the members of Christ. Whereupon the Apostle sa…h, There is no condemnation to them that are in Christ, Rom. 8. 1. because no sinne is imputed vntounto them. But vntounto Witches, and all the enemies of Christ, sinne is imputed, and not abolished.

To conclude, howsoeuer much is said in their defence, yet the first part is cleare affirmatiuely, that the Witches of our time are the same with the Witches that were in Moses time, in truth and substance. And so much for the first Question.

Sect. II.

II. Quest. How we may be able in these our daies to discerne and discouer a Witch?

Ans. The discouerie of a Witch is a matter Iudiciall, as is also the discouerie of a theefe and a murtherer, and belongeth not to euerie man, but is to be done Iudicially by the Magistrate according to the forme and order of Law; who therefore is set apart for such ends, and hath authoritie both to discouer, p. 200and to punish the enemies of God and his Church. Now for the Magistrates directiō in this busines, we are to know, that in the discouerie of a VVitch, two things are required, Examination, and Conuiction.

§ 1. Examination is an action of the Magistrate, making speciall enquirie of the crime of Witchcraft. This action must hauehave the beginning from occasions, and presumptions. For the Magistrate though he be a publike person, and stand in the roome of God, for the execution of iustice, yet he may not take vponupon him to examine whom, and how himselfe willeth, of any crime; neither ought he to proceed vponupon sleight causes, as to shewe his authoritie ouer others, or vponupon sinister respects, as to renenge his malice, or to bring parties into danger or suspition; but he must proceede vponupon speciall presumptions.

Those I call presumptions, which doe at least probably, and coniectutally note one to be a VVitch; and these are certaine signes, whereby the partie may be discouered: I will touch some p. 201few of them.

The first in order is this: If any person, man, or woman, be notoriously defamed for such a partie. Notorious desamation, is a common report of the greater sort of people, with whom the partie suspected dwelleth, that he or she is a Witch. This yeeldeth a strong suspition. Yet the Magistrate must be warie in receiuing such a report. For it falls our oftentimes, that the innocent may be suspected, and some of the better sort notoriously desamed. Therfore the wise and prudent Iudge ought carefully to looke, that the report be made by men of honestie and credit: which if it be, he may then proceede to make further inquirie or the fact.

The second is, if a fellow-witch or Magician giuegive testimonie of any person to be a Witch, either voluntarily, or at his or her examination, or at his or her death. This is not sufficient for conuiction, or condemnation, but onelyonly a fit presumption to …-strait examination of the partie to be made.

Thirdly, if after cursing there followeth p. 202death, or at least some mischiefe. For VVitches are wont to practise their mischieuous facts by cursing and banning. This also is a sufficient matter of Examination, not of Conuiction.

Fourthly, if after enmitie, quarelling, or threatning, a present mischiefe doth follow. For parties deuillishly disposed, after corsings doe vse threatnings; and that also is a great presumption.

Fiftly, if the partie suspected be the sonne or daughter, the manseruant or maidseruant, the familiar friend, …eere neighbour, or old cōpanion of a known and conuicted witch. This may be likewise a presumption. For witchcraft is an art that may be learned, and conueied from man to man, and often it falleth out, that a VVitch dying leaueth some of the forenamed, heires of her witchcraft.

Sixtly, some doe adde this for a presumption, If the partie suspected be found to hauehave the deuills marke: for it is commonly thought, when the Deuill maketh his couenant with then, he alwaies leaueth his marke behinde him, p. 203whereby he knowes them for his owne. Now if by some casuall meanes, such a marke be descried on the bodie of the partie suspected, whereof no euident reason in nature can be giuen, the Magistrate in this case may cause such to be examined, or take the matter into his owne hand, that the truth may appeare.

Lastly, if the partie examined be vnconstant, or contrarie to himselfe in his deliberate answers, it argueth a guiltie minde and conscience, which stoppeth the freedome of speech and vtterance, and may giuegive iust occasion to the Magistrate to make further enquirie. I say nor if he or shee be timorous and fearefull: for a good man may be fearefull in a good cause, sometimes by nature, sometimes in regard of the presence of the Iudge, and the greatnes of the andience. Againe, some may be suddenly taken, and others naturally want the libertie of speech, which other men hauehave. And these are the causes of feare & astonishment, which may befall the good, as well as the bad.

Touching the manner of Examination, p. 204there be two kinds of proceeding; either by a single Question, or by some Torture. A single question is, when the Magistrate himselfe onelyonly maketh enquirie, what was done or not done, by bare and naked interrogations. A torture is, when besides the enquirie in words, he vseth also the racke, or some other violent meanes to vrge confession. This course hath beene taken in some countries, and may no doubt lawfully and with good conscience be vsed, howbeit not in eueryevery case, but onelyonly vponupon strong and great presumptions going before, and when the partie is obstinate. And thus much for Examination: now followeth Conuiction.

§ 2. Conuiction, is an action of the Magistrate, after iust examination, discouering the Witch. This action must proceed from iust & sufficient proofes, and not from bare presumptions. For though presumptions giuegive occasion to examine, yet they are no sufficient causes of conuiction. Now in generall the prooses vsed for conuiction are of two sorts, some be lesse sufficient, some be p. 205more sufficient.

The lesse sufficient proofes are these. First, in former ages, the party suspected 1of Witchcraft, was brought before the Magistrate, who caused red hoat yron, and scalding water to be brought, and commanded the partie to put his hand in the one, or to take vp the other, or both: and if he tooke vp the yron in his bare hand without burning, or endured the water without scalding, hereby he was cleared, and iudged free, but if he did burne or scalde, he was then conuicted, and condemned for a Witch. But this manner of conuiction, hath long agone beene condemned for wicked and diabolicall, as in truth it is, considering that thereby many times, an innocent man may be condemned, and a rancke Witch scape vnpunished.

Againe, our owne times hauehave afforded 2instances of such weake and insufficient proofes. As first, Scratching of the suspected partie, and present recouerie thereupon. Secondly, burning of the thing bewitched, if it be not a man, as a hogge, or oxe, or such like creature, p. 206is imagined to be a forcible meanes to cause the Witch to discouer her selfe. Thirdly, the burning of the thatch of the suspected parties house, which is thought to be able to cure the partie bewitched, and to make the Witch to bewray her selfe.

3Besides these, in other countries they hauehave a further proofe iustified by some that be learned. The partie is taken, and bound hand and foote, and cast crosse waies into the water: if she sincke, shee is counted innocent, and escapeth, if shee fleete on the water, and sincke not, she is taken for a Witch, conuicted, and accordingly punished.

All these proofes are so farre from beeing sufficient, that some of them, if not all, are after a sort practises of witchcraft, hauing in them no power or vertue to detect a Sorcerer, either by Gods ordināce in the creation, or by any speciall appointment since. For what vertue can the Scratching of a Witch hauehave to cure a hurt? where doe we finde it in any part of the word of God, that scratching should be vsed? or what promise p. 207of recouerie vponupon the vse thereof.

But how then comes it to passe, that helpe is often procured by these & such like meanes? Ans. It is the sleight and subtiltie of the Deuill vponupon scratching the Witch, to remooue such hurts, as himselfe hath inflicted, that thereby he may invre men to the practise of wicked and superstitious meanes. And what I say of scratching, the same may be enlarged to all other proofes of this kind before named. God hath imprinted no such vertue in their natures to these purposes, or added the same vntounto them by speciall and extraordinarie assignment. That therefore which is brought to passe by them when they are vsed, commeth from the Deuill.

And yet to iustifie the casting of a Witch into the water, it is alleadged, that hauing made a couenant with the Deuill, shee hath renounced her Baptisme, and hereupon there growes an Antipathie betweene her, and water. Ans. This allegation serues to no purpose: for all water is not the water of Baptisme, but that onelyonly whi…h is vsed p. 208in the very act of Baptisme, and not before nor after. The element out of the vse of the Sacrament, is no Sacrament, but returnes againe to his common vse.

To goe yet further, an other insufficient proofe, is the testimonie of some wizzard. It hath beene the ordinarie custome of some men, when they hauehave had any thing ill at ease, presently to go or send to some wise man, or wise woman, by whome they hauehave beene informed, that the thing is bewitched; and to winne credit to their answer, some of them hauehave offred to shew the Witches face in a glasse: whereof the partie hauing taken notice, returnes home, and detecteth the man of woman of witchcraft. This I graunt may be a good presumption to cause strait examination: but a sufficient proofe of conuiction it can not be. For put the case the grand-Iurie at the Assises goeth on a partie suspected, and in their consultation the Deuill, comes in the likenesse of some knowne man, and tells them the person in question is indeede a Witch, and offers withall to confirme the same by p. 209oath: should the Inquest receiue: his oath or accusation to condemne the man? Assuredly no: and yet that is as much as the testimonie of another wizzard, who onelyonly by the Deuils helpe reuealeth the Witch. If this should be taken for a sufficient proofe; the Deuill would not leaue one good man aliue in the world.

Againe, all other presumptions commonly vsed, are insufficient, though they may minister occasion of triall: for example; If a man in open court should affirme before the Iudge; Such a one fell out with me, and cursed me, giuing me threatning words, that I should smart for it, and some mischiefe should light vponupon my person or goods, ere it were long. VponUpon these curses and threats, presently such and such euills befell me, and I suffered these and these losses. The Magistrate thus informed may safely proceed to inquire into the matter, but he hath not frō hence any sure ground of conuiction. For it pleaseth God many times to lay his hand vponupon mens persons and goods, without the procurement p. 210of Witches. And yet experience shewes, that ignorant people, who carrie a rage against them, wil make strong proofes of such presumptions, whereupon sometime. Iurers doe giuegive their Verdict against parties innocent.

Lastly, if a man beeing dangerously sicke, and like to die, vponupon suspition will take it on his death, that such a one hath bewitched him, it is an allegation of the same nature, which may mooue the Iudge to examine the partie, but it is of no moment for conuiction. The reason is, because it was but the suspition of one man, and a mans owne word for himselfe, though in time of extremitie, when it is likely he will speake nothing but the truth, is of no more force then another mans word against him.

And these are the proofes, which men in place and time hauehave ordinarily vsed, for the detecting of such vngodly persons: but the best that may be saide of them, is, that they be all either false or vncertaine signes, and vnauaileable for the cōdemnation of any man whatsoeuer.

p. 211Now follow the true proofes, and sufficient meanes of conuiction, all which may be reduced to two heads.

The first, is the free and voluntarie confession of the crime, made by the partie suspected and accused after examination. This hath beene thought generally of all men both Diuines, and Lawyers, a proofe sufficient. For what needs more witnes, or further enquirie, when a man from the touch of his owne conscience acknowledgeth the fault.

And yet the patrons and aduocates of Witches, except against it, and obiect in this manner: That a man or woman may confesse against themselues an vntruth, beeing vrged thereto either by feare or threatning, or by a desire, vponupon some griefe conceiued, to be out of the world; or at least, beeing in trouble, and perswaded it is the best course to saue their liues, and obtaine libertie, they may vponupon simplicitie be induced to confesse that, which they neuer did, euen against themselues. Ans. I say not, that a bare confession is sufficient, but a p. 212confession after due examination taken vponupon pregnant presumptions. For if a man examined, without any ground or presumptions, should openly acknowledge the crime, his act may be iustly suspected, as groūded vponupon by-respects; but when proceeding is made against him at the first, vponupon good probabilities, and hereupon he be drawn to a free confession, that which he hath manifested therby, cannot but be a truth. Other points of exception vrged by them, are of small moment, and may easily be answered out of the grounds before deliuered, and therefore I omit them.

Now if the partie held in suspition, be examined, and will not confesso, but obstinately persist in deniall, as commonly it falleth out; then there is another course to be taken by a second sufficient meanes of conuiction: which is the testimonie of two witnesses, of good and honest report, auouching before the Magistrate vponupon their owne knowledge, these two things: Either that the partie accused, hath made a league with the deuill; or hath done p. 213some knowne practises of Witchcraft. And all arguments that doe necessarily prooue either of these, beeing brought by two sufficient witnesses, are of force fully to conuince the partie suspected. For example.

First, if they can prooue that the partie suspected, hath inuocated and called vponupon the deuill, or desired his helpe. For this is a branch of that worshippe, which Satan bindeth his instruments to giuegive vntounto him. And it is a pregnant proofe of a league formerly made betweene them.

Secondly, if they can giuegive euidence, that the partie hath intertained a familiar spirit, and had conference with it, in forme or likenesse of a mouse, catte, or some other visible creature.

Thirdly, if they affirme vponupon oath, that the suspected person hath done any action or worke, which necessarily inferreth a couenant made; as that he hath shewed the face of a man suspected, beeing absent, in a glasse; or vsed Inchantment, or such like feats. In a word, if they both can auouch vponupon p. 214their own proper knowledge, that such a man or woman suspected, hauehave put in practise any other actions of Witchcraft, as to hauehave diuined of things afore they came to passe, and that peremptorily; to hauehave raised tempests, to hauehave caused the forme of a dead man to appeare, or the like, standing either in diuination or operation, it prooueth sufficiently that he or she is a Witch.

But some may say, if these be the onelyonly strong proofes for the conuiction of a Sorcerer, it will be then impossible to put any one to death, because the league with Satan is closely made, and the practises of Sor…erie are also very secret, and hardly can a man be brought, which vponupon his owne knowledge, can auerre such things.

I answer, howsoeuer both the ground and practise be secret, and to many vnknowne, yet there is a way to come to the knowledge thereof. For it is vsuall with Satan to promise any thing, till the league be ratified: but when it is once made, and the partie intangled in societie with him, then he indeauoureth nothing p. 215more, then his or her dise…uefie, and vseth all meanes possible to diclose them. So that what ende soeuer the Witch propoundeth to her selfe in the league, he intende… nothing else, but her vtter confusion. Therefore in the iust iudgement of God, it often filleth out, that these which are true witches indeede; shall either by confession discouer themselues, or by true testimonie be conuinced. The causes which mooue the deuill not onelyonly to affect, but to hasten this discouer it, are two principally.

The first is, his malice towards all men, in so high a degree, that he cannot indure they should enioy the world, or the benefits of this life (if it were possible) so much as one houre. Though therefore by vertue of the precontract, he be cock-sure of his instrument, yet his malice is not herewith satisfied, till the partie be brought to light, and condemned to death? Which may be a caueat so all ill disposed persons, that they beware of yeelding themselues vntounto him.

The second, is his infatiable desire of p. 216the present and full possession of them, whome he hath got within the bonds of the couenant. For though he hauehave good hope of them, yet is he not certen of their continuance, The reason is, because some united with him in confederacie, hauehave through the great merciemercy of God, by carefull vsage of holy meanes, and faith in Christ▪ been reclaimed and deliuered out of his bondage, and so at length freed from his couenant, so as he hath eternally left them. Hence it is, that he labours by might and maine, to keepe them in ignorance, and to preuent the vsage of meanes effectuall to ther conuersion, by laying a plot for their discouerie. B…t how then comes it to passe, that all such persons are not speedily detected, but some liue long, and others die without any mans priuitie? Ans. The reasons hereof may be diuers.

First, because some one or more of them may belong to Gods election; and therefore albeit for causes-best knowne to himselfe, he may suffer them for a time to be holden in the snares p. 217of Satan, yet at length in merciemercy he reclaimes them, and in the me…ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their confusion. Againe, for others, the Lord may in iustice and anger suffer them not to be disclosed, that liuing vnderunder the meanes, where they might be reclaimed, and wilfully contemning the same; they may liue to fill vp the measure of their iniquities, and thereby be made finally inexcusable, that they may receiue their iuster condemnation.

Secondly, tho deuill suffereth some to liue long vndisclosed, that they may exercise the greater measure of his malice in the world; specially if they be parties malitiously bent to doe hurt to men, and other creatures.

Thirdly, some Witches doe warily agree with the deuill, for a certaine tearme of yeares, d…ring which time he bindeth himselfe not to hurt them, but to be at their command. And Satan is carefull, specially in case of his owne aduantage, to keepe touch with them, that they may the more strongly clea…e p. 218vntounto him on their parts. But if the case so stand, that neither the partie suspected confesseth, nor yet sufficient vvitnesses can be produced, vvhichwhich are able to conuict him or her, either of these two waies: we hauehave no warrant out of the word either in generall, or in speciall, to put such a one to death. For though presumptions be neuer so strong▪ yet they are not proofes sufficient for conuiction, but onelyonly for examination.

I would therefore with and aduise all Iurers, who giuegive their Verdict vponupon life and death in courts of Assises, to take good he…de, that as they he diligent in zeale of Gods glorie; and the good of his Church, in derecting of Witches, by all sufficient and lawfull meanes; so likewise they would be carefull what they doe, and not to condemne any partie suspected, vponupon bare presumptions, without sound and sufficient proofes, hat they be not guiltie through their owne … of shedding innocent blood.

p. 219Sect. III.

Quest. III. Whether a man may preuent the danger of Witchcraft, and if he may, than what Remedies he may lawfully and effectually vse against it?

To this Question we answer affirmatiuely, that a man may. And for the manifestation of this point, the Remedies of Witch craft are to be considered. In the ha…dling whereof, I will proceede in this order. First, to set down the true, lawfull, and … allowed and prescribed in the word. Secondly, the vnlawfull & superstitions meanes prescribed and practised in the Romish Church.

Lawfull Remedies of Witchcraft, be of two sorts; Preseruatiue, and Restoratiue. Preseruatiue are those, which keep a man from the hurt of Witchcraft. And these be of two sorts; either such as keepe safe the persons of men, or such as preserue the places of mens aboad.

For the persons of men, there is one soueraigne preseruatiue; And that is, to be within the couenant of grace, p. 220made and confirmed in the Gospel by the blood of Christ, and that not outwardly in profession onelyonly…, as all those be which are within the compasse of the Church, but truly and indeede as all the elect are. And a man is then in the couenant, when God of his grace in the vse of the meanes, giues him a true knowledge of the nature of it, and of conditions required in the same on both parts: and withall giues him a true and liuely faith, to apprehend and apply to himselfe the promise of God in Christ, touching remission of sinnes, and life euerlasting; yet further to shew forth his faith by the fruits of true repentance, and new obedience. When a man in this manner comes to be brought within the couenant, and is in Christ, he then receiues assurance of Gods …auour, and to him belong the promises depending thereupon, to wit, not onelyonly of the comfortable presence of Gods spirit, but of the presence and speciall protection of his holy Angels, to pitch their tents about him, to keepe him safe in soule and bodie, from the p. 221power and malicious practises of Satan, and his members. The ground of this assistance is laide downe in the word, Psalm. 92. 10. He shall giuegive his Angels charge ouer thee, &c. And the speach of Balaam confirmeth the same, who when he was hired of Balac to curse Gods people, and had oftentimes assayed to doe it, but could not, at last he brake out into this confession, There is no witchcraft against Iacob, nor sorcerie against Israel ▪ (for so the words are to be read, according to the true meaning, and circumstances of the text.) As if he should hauehave said, I was of thine opinion (O Balac) that Israel might be cursed, but after triall made, I found by good experience, that I could doe that people of God no hurt by mine Inchantments.

Howbeit we must here remember, that the promise of protection made vntounto Gods children, is not absolute, but admitteth exception, as all other promises of temporall blessing doe, and that in this manner: Thou shalt be partaker of this or that blessing, and this or that curse shall be remooued, if it be expedient p. 222for thee: but if for speciall causes to t…e thy faith, and to exercise thy patience, I make deniall, thou must rest thy selfe … in my good will and pleasure.

By warrant of this doctrine, a question commonly mooued, may be resolued: Whether the seruant and child of God, may be bewitched or nor?

Out of that which hath beene said, I answer, he may; and that is plaine by the word. For by Gods permission, the holy bodie of Christ himselfe, was by Satan transported from place to place, Matth. 4. Righteous Iob was miserably afflicted in his bodie by the power of the deuill, and his children, who no doubt were Gods seruants, and brought vp in his feare, as their father was, were slaine by the same power. Yea, Christ himselfe testifieth, Luk. 13. 16. That a daughter of Abraham, that is, of the faith of Abraham, had beene troubled eighteene yeares with a spirit of infirmitie, which the deuill caused by bowing her bodie together, so as she could not lift her selfe vp. v. 11. And therefore whereas some p. 223men are of this minde, that their faith is so strong, that all the Witches in the world, and all the deuills in hell cannot hurt them; they are much deceiued. This their faith is but a fond presumption, and no true faith. For no man in the earth can absolutely assure himselfe of safetie and protection from the Deuill… and if any could, it were the child of God; but Salomon saith, that all outward things may come alike both to the good and to the bad, Eccle. 9. 2.

Howbeit in this case there is great difference between the seruant of God, and an vnrepentant sinner. Though the godly man be not exempted from Witchcraft, yet he is a thousand folde more free from the power thereof, then other men are. For there is onelyonly one case, and no more, wherein the Deuill hath any way power to hurt him, and that is, whē it pleaseth God by that kind of crosse, to make triall of his faith and patience, and out of this case, he is alwaies free from the annoyance of the vilest Witches in the world.

If then this be the onelyonly soueraigne p. 224preseruatiue to keepe a man safe and sure from the power of Witches, and of the Deuill, to hauehave part in the couenant of grace, to be made partaker of Christ, by a true faith, testified by dying vntounto all sinne, and liuing vntounto God in …ewnes of life: we must not content our selues with a formall confession, as many in the visible Church doe, which wanting the life of faith, doe not liue in Christ; but striue to goe further, and to adorne our profession, by framing our liues according to the word, that we may hauehave our portion in this excellent priuiledge of preseruation, from the power and malice of the enemies of God, and all vngodly persons.

Preseruatiues of the second sort, are such as concerne the places of mens aboad. For Satan contenteth not himselfe, to hauehave manifested his malice in afflicting mens persons, but he also enlargeth the same to the molestation of the places where they dwell, by insecting the ayre, and such like. The onelyonly effectuall meanes to remedie this euill, is the Sanctification of the places of our p. 225habitation. Looke as we are wont to sanctifie our meate and drinke, by Gods word, and by praier, and thereby procure his blessing vponupon his owne ordinance for our refreshing: so in like manner may we sanctifie the places of our aboad, and thereby both procure the blessing which we want, and also auoid many curses and dangers, which otherwise would fall vponupon vsus.

If any shall thinke the Consecration of houses and places in this sort, to be a meere deuise of mans braine; let them remember, that in the Old Testament, besides the dedication of the Temple, allowed by all, there was a Law prescribed to the Iewes, for the speciall dedication of eueryevery mans house: If any hath built a new house (saith Moses) and hath not dedicated it, let him returne againe &c. D…ut. 20. 5. As who should say, he hath omitted a necessarie dutie. Now this dedication was nothing els, but the sanctification of them by word and prayer, wherein they made acknowledgement, that they became theirs by the free gift and blessing of God, and further desired p. 226a free and lawfull vse of the same to his glorie, and their mutuall good. A dutie which hath been performed by the seruants of God in ancient times.

The first thing that Abraham did, when he came from Vr of the Chaldeans, to the land of Canaan, which God gaue him to possesse, was the building of an Altar for the worship of God, his sacrificing thereon; and calling vponupon the name of the Lord, Gen. 12. 8. The same did Noah before him at his first comming out of the Arke after the flood, Gen. 8. 20. and Iacob after him in Bethel. And they were al mooued hereunto, because they knew their comfortable aboad in those places, came not by their owne endeauour, but from the blessing of God. When the good king Hezekiah kept the passeouer in Ierusalem, his principall care was, that the Priests and all the people might first be sanctified, and therefore he praied vntounto God to be mercifull to them that were not sanctified, 2. Chron. 30. 18. And as he behaued himselfe in his kingdome, so should eueryevery master of a familie behaue p. 227himselfe in his house where he dwelleth, labouring to sanctifie the same, that it may be comfortable to him and his; least for neglect thereof, he pull vponupon himselfe, and those that belong vntounto him, the heauie hand of God in plagues and punishments.

The second kinde of Remedies are Restoratiue, which serue to deliuer men from Witchcraft, by curing the hurts of Witches in the bodies of men, or other creatures. In the handling whereof, first we will consider, how whole countries, and then how eueryevery priuate man may be cured and deliuered. Whole Countries and Kingdomes are freed and cured specially by one meanes; The publishing and embracing of the Gospel. When our Sauiour Christ had sent the seauentie Disciples to preach in Iurie, at their returne he gaue this testimonie of the effect of their ministerie, That he saw Satan fall downe from heauen like lightening, Luk. 10. 18. his meaning was this; As lightning is suddenly and violently sent out of the cloud, and (as it were) cast downe to the earth by the p. 228cracke of the thunders; euen so Satan the prince of the world, that ruleth in the hearts of the disobediēt, was cast down, and his kingdome ruinated by the power of the Gospel preached. In the times of ignorance the deuill triumpheth freely without controlment, but the mist and darkenes of his delusions cannot possibly abide the bright beames of Gods glorious will reuealed by preaching. The Lord of auncient times commanded his people not to doe according to those nations, among whome they dwelt in Canaan, by practising Witchcraft, or following after Sorcerie, Deut. 18. 9. &c. And that they might be able to obey this commandement, Moses prescribeth vntounto them this Restoratiue, the reuerent and obedient hearing of the Lords Prophets, v. 18. In this our Church, if we would be healed of our wounds, and banish Satan from among vsus, who greatly annoieth a great number of our people by his delusions and damnable practises of Sorcerie: the onelyonly way to bring it to passe, is the maintaining of a learned Ministerie, the p. 229aduācing of Prophets, by whose labors the Gospel may flourish. For the faithfull dispensation thereof, is the Lords owne arme and scepter, whereby he beateth downe the kingdome of darkenesse, and confoundeth the workes and enterprises of the deuill.

The second sort of Restoratiues, serue for the cure of particular persons: for howsoeuer the gift and power of casting out Deuills, and curing Witchcraft be ordinarily ceased, since the Apostles times, it beeing a gift pecu…liar to the Primitiue Church, and giuen to it onelyonly during the infancie of the Gospel; yet there may be meanes vsed, and that effectuall, for the easing of any person that is bewitched by Satans instruments. Those therefore that are in these daies …ormented in this kind, must doe three things.

First, they must enter into a serious examination of themselues, and consider the cause for which it pleaseth God to suffer Satan to exercise them with that kind of crosse. And here vponupon diligent enquirie, they shall finde that their p. 230owne sinnes are the true and proper causes of these euills. When Saul was disobedient to the commandement of God, the Lord sent vponupon him an euill spirit to vexe him, 1. Sam. 15. Hymeneus and Alexander for their pestilent errors were both cast out of the Church, and giuen vp also to Satan, that they might learne not to blaspheme, 1. Tim. 1. 20. in the same manner was the incestuous person dealt withall, 1. Cor. 5. 5.

Secondly, after this Examination, the same parties must shewe forth their faith, whereby they depend on the free fauour and merciemercy of God for their deliuerance. How may this be done? by heartie prayer vntounto God, ioyned with fasting that the same may be more earnest. In which prayer the maine desire of the heart must be absolutely for the pardon of their sinnes, and then for deliuerance from the hurts and torments of diabolicall persons: yet not absolutely, as for the other, but with this condition, so farre forth as it stands with Gods glorie, and their owne good. For p. 231these are the bounds and limits of all temporall good things; of them the Lord makes no absolute promise, but with these conditions & qualifications.

Thirdly, the parties bewitched must patiently beare the present annoyance, comforting themselues with this, that it is the Lords own hand, by whose speciall prouidence it comes to passe, and who turneth all things to the good of his chosen. Againe, they are to remember, that he beeing a most wise God, and louing father in Christ, will not suffer them to be tried aboue that they are able to beare, but in his good time will grant a ioyfull issue. Now when the bewitched shall thus submit themselues vntounto God, in the crosse, be it that he (vponupon some causes) deferre their deliuerance, yet they shall not finally be deceiued of their hope. For either in this life, at the appointed time, or in the end of this life, by death they shall be eternally deliuered, and put in present possession of euerlasting case and happines. Thus much of the true remedies against Witchcraft.

p. 232In the next place we are a little to examine the false and superstitious Remedies, prescribed and vsed by them of the popish Church.

The most learned Papists of this age doe teach and auouch, that there is in Gods Church an ordinarie gift & power, whereby some men may cast out deuills, and helpe annoyances that come by Witches. The Protestant is of a contrarie iudgement, and holdeth according to truth, that there is now no such ordinary gift left to the Church of God, since the daies of the Apostles.

Reasons of this opiniō may be these.

First, casting out of deuills, and curing such annoyances, are extraordinarie and miraculous workes. For Christ accounteth handling of serpents without hurt, speaking with newe tongues, curing of diseases by imposition of hands, (all which are things of lesse moment) to be miracles, Mark. 16. 18, 19. but all these lesser works, yea the ordinarie power of working them is ceased: for it was onelyonly giuen to the Apostles in the Primitiue Church, as a meanes p. 233to confirme the doctrine of the Gospel to vnbeleeuers, that neuer heard of Christ before. So Paul saith; Strange tongues (that is, the gift of speaking strange languages, without ordinarie teaching) are for asigne, not to them that beleeue, but to them that beleeue not, 1. Cor. 14. …2. And for the same ende were all extraordinarie gifts then giuen. Seeing therefore the doctrine of the Gospell hath beene alreadie established, and the truth thereof sufficiently confirmed by miracles in the Primitiue Church, the same gift must needes cease vntounto vsus. For if it should still continue, it would call into question the effect of the Apostolicall preaching, and implie thus much, that the Gospel was not well established, nor sufficiently confirmed by their extraordinarie Ministerie, and miracles accompanying the same. Againe, if the gift of working miracles should remaine, then the promise of God for his speciall and extraordinarie assistance therein should yet continue: for the gift and promise goe together, so long as the promise is in force, so long is the p. 234gift also: but the promise made by Christ, In my name shall they cast out deuills, and speake with new tongues, Mark. 16. was in force onelyonly in the persons and Ministerie of the Apostles, and those that had extraordinarie and immediate calling from God, and it ceased when they and their calling ceased. Therefore if Ministers now should lay their hands on the sicke, they should not recouer them: if they should annoint them with Oyle, it should doe them no good, because they hauehave no promise.

Howbeit the Papists stand stiffely in defending the continuance of these gifts.

First, they say, the Church of the New Testament is nothing inferiour to that of the Old. The Iewish Church before the comming of Christ, was the Church of the Old Testament, and had the power and gift of casting our Deuills. So saith our Sauiour himselfe, Matth. 12. 27. If I through Beelzebub cast out Deuills, then by whome doe your children cast them out? In which words he ascribeth this gift vntounto the Iewes, therefore p. 235it should seeme, the same remaineth still in the Church.

Ans. That place of Scripture is diuersly expounded. Some by children there mentioned, vnderstand the Apostles, who were Iewes borne, and had receiued from Christ this gift & power to cast out deuills. Which if it be so, it maketh not for them, because they had it extraordinarily. But I rather thinke, that by children, are meant the Exorcising Iewes, before Christs time, who did cast out deuills among them, pretending an abilitie to doe this worke in the name of God; whereas in truth, they were all flat Sorcerers, and did it by vertue of a league & compact made with the Deuill. Which practise hath been of long continuance, and is at this day common and vsuall among the Popish sort. And that there were such Exorcists among the Iewes, it is euident. For such were those Vagabonds which came to Ephesus, and tooke vponupon them to cast out deuills by the name of Iesus, and Paul, Act. 19. 13. but the man in whome the euill spirit was, (so soone as p. 236they … adjuced the spirit) ranne vponupon them, and mightily preuailed against them, v. 16. Now if they had done this great worke by the power of God (as they pretended) the holy Ghost would not hauehave called them E…orcists and Vagabonds … neither could the euill spirit possibly hauehave ouercome them, as he did. Againe, in the histories of the Iewes are recorded many practises of stich as exercised this power among them. Raphael the angel telleth Tobias, that a perfume made of the heart and liuer of a fish, will helpe a man vexed with an euill spirit, Tob. 6. 7. which counsell is fla… Magicke, for there is no such vertue in the liuer of a fish. And in other histories we read… that one Bliaz…r a Iew, by the smell of a certaine roote put to the nose of a man possessed with a deuill,Ioseph. …. 1. 8. c. 2. caused the deuill to come out of his n…strills; and forsake him; which thing was done in publike place before V…spasian and others. This also was effected by meere conjuration. For what vertue can there be in any roote or hearb in the world, a …aileable to command and enforce Satan p. 237to depart from a man possessed… And yet such fea…es were plaied by sundrie Magici…ns among the Iewes… Whereupon I conclude, that the meaning of our Sauionr in the place alleadged▪ is in effect thus much; If … the power of Beelzebub, &c. that is, you hauehave among you sundrie Magicians and Exorcists, who pretend and exercise the gift of casting out deuills, and you thinke they doe it by the power of God, why then do you not carie the same opinion of me also?

Their second 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 D…uills, &c. whence they gather, that there shall be alwaies some in the Church, who shall hauehave power to cast forth Deuills, if they beleeue.

Answ. That promise was made by Christ vntounto 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 onelyonly to the times of the primitiue Church, and to such as then liued. For to them p. 238onelyonly 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 onelyonly 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 hauehave beene alwaies some in the Church, which hauehave 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 p. 239of the Romish Church, whereby simple people hauehave beene notoriously deluded. These indeede hauehave 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 hauehave prescribed against the hurts that hauehave 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 vponupon the name of Iesus in prayer, for the helpe and deliuerance of those that are possessed and bewitched, but yet with the caueat and conditi…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.

p. 240But the Papist by the vse of this name, intendeth a further m…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 hauehave also his warrant for the doing th…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 warrāt 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 p. 241it be vsed euen by a man that wanteth faith, because the Apostle saith, At the name of Iesus eueryevery knee shall …ow, both of things in heauen, in earth, and vnderunder the earth, Phil. 2. 10. and by things vnderunder 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 onelyonly 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 hauehave not the true Reliques of the Saints, as would plainely appeare, if a true Inuentorie p. 242were taken of all such as they say are to befound in their Monasteries & Churches. Secōdly, though they had thē, yet they hauehave no … or calling to vse thē to this end: for in al the word of god, there is neither cōmandement to warrant the vse, nor promise to assure any man of a blessing vponupon the vse of them. Albeit they would seeme to hauehave 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 vponupon 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 p. 243had taught them from God, and which before his death they had, neglected, as I hauehave before shewed▪ And it was a thing onelyonly 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 a…d Paul had the gift of working Miracles, & hauing the gift, they might vse such meanes for the present to cure disease…. 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 vponupon 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 onelyonly to the Godhead. The Prophets and Apostles in their times did not worke them of themselues, but were onelyonly Gods passiue p. 244instruments, in this manner: When the Lord …ended by them 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 onelyonly 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 onelyonly 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 p. 245vnhallowed superstitions. For eueryevery creature is sanctified by the word and prayer, 1. Tim. 4. 4. by the word, when God in his word commands vsus to vse it for some ende; and by prayer, when we giuegive 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 onelyonly 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 hauehave 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, p. 246and 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 (a… 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 vsus 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.

p. 247First, 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 onelyonly the Nation of the Iewes, and is now ceased. But I take the contrarie to be the truth, and that vponupon these grounds.

I. Those Iudiciall Lawes, whose penaltie is death, because they hauehave in thē 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 onelyonly for a certaine time: but the penaltie of Witchcraft, beeing Death by Gods appointment, and the in…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 p. 248must necessarily follow, that it is in that regard morall, and binds vsus, 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. EueryEvery 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 eueryevery 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 eueryevery Idolater was to be p. 249stoned 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 vponupon enquirie be found to be true and certen, thou shalt bring them forth vntounto 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 vponupon infirmitie, and in hast: the Witch denieth God vponupon knowledge, and deliberation, wittingly and willingly. Againe, Peter did not vponupon the deniall betake himselfe to the Deuill, but turned vntounto Christ againe, which he testified by his heartie and speedie repentance: but Witches denie God, and betake themselues to the Deuill, of their p. 250own accord, as is manifest euen by their own confessions at their arraignments.

The third reason. EueryEvery 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 vponupon 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 f…iends and posteritie, in their cursed and abominable practi…es; that they may be the more easily drawne into the same consederacy, wherewith they thē selues are vnited to Satan. I might here alleadge that they deserue death, because many of them be murtherers, but I stand not vponupon that instance, because I hold in the generall that Witches are p. 251not to be suffered to liue, though they doe no hurt either to man or other creatures, and that by vertue of Moses Law, onelyonly for their leagues sake, whereby they become rebells to God, Idolaters, and seducers, as now hath beene shewed. Notwithstanding all that hath beene said, many things are brought in defence of them, by such as be their friends and wel…illers.

First, it is saide, that the hurt that is done, comes not from the Witch, but from the deuill: he deserues the blame, because it is his worke, and she is not to die for his sinne. Ans. Let it be granted, that the Witch is not the author of the euill that is done, yet shee is a confederate and partner with the Deuill in the fact, and so the law takes hold on her. See it in a familiar comparison. A companie of men conspire together in a robberie, by common consent some stand in open place to espie out the bootie, and to giuegive the watchword, others are set about the passage, priuily to rush vponupon the man, and to spoile him of his goods. In this case what saith the Law? p. 252The parties that gaue the watchword, though they did nothing to the man, yet beeing accessories and abettors to the robberie by consent, they are theeues, and liable to condemnation and exequution, as well as the principalls. Euen so stands the case with the Witch. In the working of wonders, and in all mischieous practises, he or she is partaker with the deuill by consent of couenant: the Witch onelyonly vseth the watchword, in some charme or otherwise, and doth no more; the deuill vponupon notice giuen by the charme, takes his opportunitie, and works the mischeife. He is the principall agent, but the other yeeldeth helpe, and is rightly liable to punishment. The reason is, because if the deuill were not stirred vp, and prouoked by the Witch, he would neuer do so much hurt as he doth. He had neuer appeared in Samuels likenes, had he not beene solicited by the Witch of Endor. He would not hauehave caused counterfeit serpents and frogges to appeare in Egypt, but for Ian…es and Iambres, and other Inchanters. And in this age there p. 253would not in likelihood be so much hurt & hinderance procured vntounto men, and other creatures by his meanes, but for the instigation of ill disposed persons, that hauehave fellowship and societie with him.

Againe, they obiect, that Witches conuicted, either repent, or repent not: If they repent, then God pardoneth their sinne, and why should not the Magistrate as well saue their bodies & let them liue, as God doth their soules. If they doe not repent, then it is a dangerous thing for the Magistrate to put them to death: for by this meanes he kills the bodie, & casts the soule to hell.

Ans. All Witches iudicially & lawfully conuicted, ought to hauehave space of repentance granted vntounto them, wherein they may be instructed and exhorted, and then afterward executed. For it is possible for thē to be saued by Gods merciemercy, though they hauehave denied him. Secondly, the Magistrate must execute iustice vponupon malefactors lawfully conuicted, whether they repent or not. For God approoueth the iust execution of p. 254iudgement vponupon men, without respect to their repentance: neither must their impenitencie hinder the execution of iustice. When the people of Israel had committed Idolatrie in worshipping the golden calfe, Moses did not expect their repentance, & in the meane while forbeare the punishment, but he and the Leuites presently tooke their swords and slue them, and the Lord approoued their course of proceeding, Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman, Phineas in zeale of Gods glorie executed iudgment vponupon them both without any respect vntounto their repentance, Numb. 25. 8. and is therefore commended, Psalm. 106. 30. Warres are a worthie ordinance of God, and yet no Prince could euer attempt the same lawfully, if eueryevery souldier in the field should stay the killing of his enemie, vponupon expectation of his repentance. And whereas they say, that by executing an impenitent Witch, the Magistrate casteth away the soule; we must know, that the …nde of execution p. 255by the Magistrate, is not the damnation of the malefactors soule, but that sinne might be punished: that others may beware of the like crimes and offences, and that the wicked may be taken away from among Gods people.

But some Witches there be that can not be conuicted of killing any: what shall become of them? Ans. As the killing Witch must die by another Lawe, though he were no Witch: so the healing and harmelesse Witch must die by this Law, though he kill not, onelyonly for couenant made with Satan. For this must alwaies be remembred, as a conclusion, that by Witches we vnderstand not those onelyonly which kill and torment: but all Diuiners, Charmers, Iuglers, all VVizzards, commonly called wise men and wise women; yea, whosoeuer doe any thing (knowing what they doe) which cannot be effected by nature or art; and in the same number we reckon all good VVitches, which doe no hurt, but good, which doe not spoile and destroy, but saue and deliuer. All these come vnderunder this sentence of Moses, p. 256because they deny God, and are consederates with Satan. By the lawes of England, the thiefe is executed for stealing, and we thinke it iust and profitable: but it were a thousand times better for the land, if all VVi…ches, but specially the blessing Witch might suffer death. For the theife by his stealing, and the hurtfull Inchanter by charming, bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill, by which he taketh and destroyeth the soules of men. Men doe commonly hate and spit at the damnifying Sorcerer, as vnworthie to liue among them; whereas the other is so deare vntounto them, that they hold themselues and their country blessed that hauehave him among them, they flie vntounto him in necessitie, they depend vponupon him as their God, and by this meanes, thousands are caried away to their finall confusion. Death therefore is the iust and deserued portion of the good Witch

FINIS.

End of the text · William Perkins, The Damned Art of Witchcraft (1610)