A guide to grand-iury men diuided into two bookes: in the first, is the authors best aduice to them what to doe, before they bring in a billa vera in cases of witchcraft, with a Christian direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched. In the second, is a treatise touching witches good and bad, how they may be knowne, euicted, condemned, with many particulars tending thereunto. By Rich. Bernard.

A GVIDE TO GRAND-IVRY MEN , DIVIDED INTO TWO BOOKES :

In the First , is the Authors best aduice to them what to doe , before they bring in a Billa vera in cases of Witchcraft , with a Christian Direction to such as are too much giuen vpon euery crosse to thinke themselues bewitched .

In the Second , is a Treatise touching Witches good and bad , how they may be knowne , euicted , condemned , with many particulars tending thereunto .

By RICH. BERNARD .

Prou. 17.15 . He that iustifieth the wicked , and he that condemneth the iust ; euen they both are an abomination to the Lord . Thou shalt therefore inquire and make search , and aske , diligently , whether it bee truth , and the thing certaine , Deut. 13.14 .

LONDON .

Printed by Felix Kingston for Ed. Blackmore , and are to be sold at his shop at the great South dore of Pauls . 1627.

TO THE RIGHT HONOVRABLE IVDGES ,

Sr. Iohn Walter , Knight , Lord chiefe Baron of his Mai●ties Court of Exchequer : and Sr. Iohn Denbam , Knight , worthy Baron of the same Honourable Court.

The Reuerend and R●ligious Iudges in this Westerne Circuit ,

That wis●dome from aboue , with power and courage , be in and vpon them from the Lord in all causes before them , to their due praises and endlesse comfort .

Right worthy Iudges ,

SInce your Lordships sate at Tanton the last Summer Assises , I haue ( as time and leasure from other studies , and the execution of Diuine duties in my function would permit ) giuen my selfe to the reading of many approued rebations touching the arraginement and condemnation of Witches : as also treatises of learned men , concerning the deuilish Art of Witchcraft , adding withall not a few things , which otherwise I haue learned and obserued .

The occasion offered and the reasons drawing mee to this studie , were the strange fitts then , and yet continuing vpon some iudged to be bewitched by those which w●re then also condemned and executed for the same : My vpright meaning in my paines-taking with Bull mistaken , a rumour spred , as if I fauoured Witches , or were of Master Scots erroneous opinion , that Witches were silly deceiued Melancholikes .

This my labour in all these will cleare mee : which I am bold to present to your Lordships , as a plaine Countrey Ministers testimony of his hearty reioycing , that God hath sent vs such wished-for vpright and religious Iudges .

I hope it shall not bee imputed as euill vnto me , that I haue chosen such worthily-honoured Patrons , so learned in our Lawes , of so great authority in the execution thereof , so iudicious in discerning of causes , so iust in punishing sin , and so religiously disposed to aduance Vertue and Religion .

I doe the more herein presume , for that I haue obserued your Lordships holy attention to the Word deliuered befor● you , and your worthy respect vnto Gods Ministers ; and therefore I doubt not of a fauourable acceptance of my best seruice honestly intended for publike good . Yet humbly neuerthelesse crauing pardon , if in any thing herein I haue taken too much vpon mee , and ●o praying hartily for your happy dayes , and your redoubled honour in your seruice of God for our King and Countrey , I humbly take leaue .

Batcombe . Feb. 24. Your Lordships in the tender of his seruice to be commanded , RIC. BERNARD .

TO THE RIGHT WORSHIPFVLL .

Gerard Wood , Doctor of Diuinity , and Archdeacon of Wells : and Arthur Duck D. of the Ciuill Law , & Chan. to the Right Reu. Fa. the L. Bishop of Bath and Wells .

Right worshipfull ,

FOR two books haue I made a double choice of Patrones for p●otec●ion : because a Treatise of this nature , neede●h shelter vnder both , an● that which is fortified , ●am Ecclesiatico , quàm s●cularibrachio , will be more auaileable , and passe more acceptably among all sorts . The sin of witchcraft , and the diabolicall practice thereof , is omnium scelerum atrocissimum , and in such as haue the knowledge of God , the greatest apostacie from the faith , they renouncing God , and giuing themselues by a couenant to the Diuell . Bad Witches many prosecute with all eagernesse ; but Magicians , Necromancers , ( of whom his late Maiestie giueth a deadly censure in his Daemonologie ) and the Curing Witch , commonly called , The good Witch , all sorts can let alone : and yet bee these in many respects worse then the other . Would God my endeauours might so preuaile with men bound by solemne oath , that they would make conscience to present vnto you the Ecclesiasticall Iudges , both the Witches themselues , as also all such as resort vnto them . Impunitas peccandi licentiam peperit . Yet the euils growing hereupon , both to bodies and soules , cannot sufficiently bee expressed . I neede not , I hope , with many words intreate your good care to suppresse such foule and damnable courses : For I know , that citò dicta & percipiunt sapientes , & viris rerum suarum satagentibus non placet vrgeri : and what need is there calcar currentibus addere ?

I haue heretofore purposed somtime or other to expresse my due respect vnto you both , as being my worshipful good friends . To the one , as iustly clayming a thankefull remembrance for his so long continued loue , and for not a few fauours , the true fruits of a good affection : who is to mee , quia filio meo , bengnissimus & incorrupte patronus , to whom wee remaine euer obliged . To the other , for so kind and euer louing tenance , with a readinesse , vpon any iust occasion , to doe me any lawfull fauour . Let it please you now , eo vuliu sereno , quo meipsum soletis , tractare , hoc qualecunque munusculum accipere ; and ● shall reckon so fauorable ●n acceptance , as a suffici●nt recompence for my la●our and paines . And so with due and dutifull respect I take leaue ,

Batcombe . Feb. 26. Your Worships at command , RIC. BERNARD .

The summe of these two bookes .

In the first Booke .

THat Gods hand is in all crosses , who ruleth ouer Deuils , & ouer all their instruments .

II. That strange diseases may happen from onely naturall causes , and neither be wrought by Deuils nor Witches , and how to bee discerned .

III. That one supposed to be possessed , or b●witched , may be a very count●rfeit , and how he may be discouered .

IIII. That Deuils may doe much mischiefe to man and ●●ast , of themselues ( through Gods permission ) without any association with a Witch , and how to know this , with diuers Questions , concerning Satans knowledge , his power to doe mischiefe , of his possessing of bodies , and of his casting out .

V. That Christian minds , may not ( as commonly many doe ) forthwith ascribe their crosses to Witchcraft , with the reasons of the manifold euils , which come therby .

In the second Booke .

THat there are Witches .

II. What sorts of people are most apt to be seduced and to bee made Witches .

III. How these doe prepare themselues for Satan , when hee enticeth to Witchcraft .

IIII. That Satan sheweth ●imselfe commonly in some visible ●ape to Witches .

V. Of ●n ●xpresse league ●ade betweene the Spirit and ● Witch , and how it is ratifi●● .

VI. The proofes for this ●●ague : also why hee inticeth to ●uch a contract , and the reasons , ●●ewing how it commeth to passe , ●hat such are ouertaken , to enter ●nto such a couenant with the Deuill .

VII . That some there are which onely make a secret league with Satan , and who these be .

VIII . That there are such as be called good Witches , and how they may be knowne to bee Witches .

IX . That none ought to goe to these kind of witches for helpe .

X. That many yet neuerthelesse runne vnto them , and their reasons , which are answered .

XI . That there are bad Witches , and here of their common practice , of their Familiars , how they come by them , and how many things must concurre , before any can bee bewitched .

XII . Of the signes to know whether one be bewitched .

XIII . What be the Witches watchwords , and their deedes which they doe ; both being as signes to their Familiars to set them on w●rke .

XIIII . Who they bee that are most subiect to be hurt by Witches , and what the remedies be against them .

XV. Of the meanes which diuers vse to helpe themselues , when they suspect themselues to be bewitched .

XVI . That witches may be discouered , albeit there be herein many difficulties , and what bee the causes thereof .

XVII . Of the great presumptions of the practice of Witchcraft , for which the suspected may be brought before au●hority , and examined .

XVIII . What the maine ●oint is , by which the suspected ●ay bee certainely conuicted of ●itcherie , with the euident proofs ●hereof .

XIX . The manner of exa●ining the suspected , thereby to bring him or her to confesse the crime .

XX. That all Witches are condemned by holy Writte , with the seuerall names therein expressed , and so of their seuerall sorts mentioned in Scripture .

XXI . That euery Witch ought to die , the imagined good , as well as the bad .

XXII . That the rude carriage of people against euen the bad sort of Witches , when they bee vnder the power of Authoritie , ought to be reformed .

XXIII . In the end is added how Satan in and by his Witches striueth to imitate God in many particulars , the consideratio● whereof will cleare the Reader● vnderstanding in many things re●● lated between the Deuill and th● Witches , grounded vpon this his damnable imitation , to prouoke the Lord to wrath , and to dishonour his name .

A GVIDE TO GRAND-IVRIE MEN. The first Booke .

CHAP. I. Gods hand is first to be considered in all crosses , whatsoeuer the meanes be , and whosoeuer the instruments : for he ruleth ouer all .

MAn is vnder the authority of his Maker , who seeth all his waies and his wandring by●aths , and to recall him , layes ●is chastisements vpon him : for afflictions come not out o● the dust , Iob. 5.6 . Neither happen they by chance as the Priests of the Philistims once spake , 1. Sam. 6.9 . but the euill of punishment is from the Lord , Amos. 3.6 .

The Lord smote all the first borne both of man and beast in Egypt , Exod. 21.29 . Hee smote I●horam , the sonne of I●hosaphat , for his Turkish cruelty towards his brethren , with an incurable disease , till his bowels fell out , 2. Chron. 21.18 , 19. Nebuchadnezzar , Dan. 4.31 . by the hand of God vpon him , was made brutish , to liue like a beast . And did not Gods Angell smite Herod , Acts 12.23 . causing Wormes to eate him to death ?

Deuils doe much mischiefe ▪ but euen by these also doth God worke his will , and these doe nothing without the hand of his prouidence : for ,

I. These wicked & vnclean spiri●s , he doth send , as the execu●●●ners of his iustice , as hee did ●●ongst the Egyptians , Psal. 78. ●● . also betweene Abimelech 〈◊〉 the Sichemites , Iudg. 9.23 . ●●e sent an euill spirit vpon 〈◊〉 to vexe him , 1. Sam. ●● 15. and a lying spirit into the ●●uthes of the false prophets , ●●●ing . 22. And it is plaine in ●●●nt Marke that the Deuils ●●●red Christ to send them in●●●he herd of Swine , Mar. 5.12 .

II. When he hath sent them , 〈◊〉 doe not what they list , but proceede so farre onely , as he ●●●aseth , whether to hurt a ●●ns body , or his children , or 〈◊〉 goods : they are strictly li●●●tted , and cannot goe beyond ●●●ir commission , as may bee ●●●ne in the story of Iob , 1.12 . 〈◊〉 2.6 . Yea , though they be 〈◊〉 a few , but a very Legion of ●euils , they cannot enter into 〈◊〉 Swine of the filthy Gada●●nes , without Gods leaue and licence , Matthew 8.31 .

III. As they cannot doe what they will , so they cannot stay to vexe or afflict any , longer then he pleaseth : for hee can bind the Deuill by his Angels , Reu. 20.1 . he can giue man power ouer them , Mar. 6.7 . and when he commandeth , they must giue ouer , though neuer so sore against their wils , Luk. 4.35 .

If he thus rule ouer Deuils , we may well thinke that hee hath an hand ouer his instruments , Witches and Sorcerers . He gaue the Magicians and Sorcerers of Egypt , leaue for a while to worke their feates : but when he pleased , he restrained them , and then they could doe no more , Exod. 8.19 . And did not the Witch Balaam confesse , saying , Though ●alak would giue him his house full of gold and siluer , he could not goe beyond the Word of the Lord , to doe lesse , or more , Num. 12.18 . although Balak thought otherwise , that Balaam could bless● & curse whom he lifted : But if God doe not cur●e , a Witches curse is of no force , Num. 23.8 . Elymas was a famous Sorcerer : but how quickly did God confound him by the Ministrie of Paul , and strucke him blind , before the Deputie and the people , Act. 13.11 ? Neither Diuels , nor W●tches , nor wicked men , can doe any thing without the Lords leaue , Gen. 19.11 . & 31. 29. Isa. 37.29 .

These things being so , the consideration hereof should teach men :

I. To take heede , not to prouoke God to wrath , who is the God of hostes : who hath his Angels in heauen to send out against vs , the powers of all his creatures to punish vs : as the fire to consume vs , as he did Sodom : the waters to drowne vs , as he did the Egyptians : the earth to open and swallow vs vp , as it did the Rebell Corah and his company . The w●cked of the world can he make to rise vp , and to kill one another , 2. Chr. 20.23 . Yea , he hath Deuils at command to goe out and torment men , 1. Sam. 16.15 . and hee can let them loose to worke for Witches , that they may haue their desires vpon the wicked , to make men alwaies feare and tremble before him .

II. Being afflicted , not to curse or blaspheme , as Satan labours to make men doe , Iob 1.11 & 2.5 . Reu. 16.11 . Scot Disc. of Witch . p. 1.2 and as the wicked will doe ; nor to be furiously enraged against su●pected instruments , as vaine , dissolute , and irreligious people commonly doe , which desire forth with to bee reuenged on them , as if it were those onely that afflicted them : But first , men ought with all reuerence and feare , to acknowledge , that all that befalleth them , to be Gods hand : yea , though they know , the Deuill and his diuelish instruments , to haue their hands therein . Iob in his trouble said , The Lord giueth , and the Lord taketh away , Iob. 1.12 . His terrours , hee called them the terrours of God , Chap. 6.4 . and he said , that God scarred him with dreames , and terrified him with visions , Chap. 7. 14. Ioseph in his troubles , yea , in his brethrens vnnaturall d●alings , saw the Lord therein , Gen. 45.5 , 7. and said it was not they , but the Lord , that sent him into Egypt . Yea , the Church in h●r great calamities , though shee saw the instruments and felt there wrath , yet shee saith , that God had done these things , Lam. 1.15 . & 2. 1 , 7. And this acknow●edgement is sometimes in the mouthes of very Witches , confessing , that the euill befalling them and others , is the very finger of God , Exo. 8.19 . And so said Sauls seruants of the euill spirit : That he was sent of the Lord vpon Saul to vexe him , 1. Sam. 16.15 .

2. Therefore to bee patient towards the instruments , as was Dauid towards Shimei , who threw stones at him , railed on him , and cursed him : 2. Sam. 16.10 . He yet held his peace , because he knewe the Lords will was therein , and that he had done it , Psa. ●9 . 9 . We may not be like to Iehoram the sonne of a Iezabel , who though he knewe , that the Lords hand was vpon him and his people , and also did acknowledge so much , yet was he so impatient to indure the miserie , and so hellishly enraged , as he swore to be reuenged vpon Elisha the Prophet , and to take away his life , 2. King . 6.31 , 33. as if he had beene the cause of their calamity . True it is , that euill instruments are to bee punished , and our patience should not hinder nor hold backe the course of Iustice : but this is not to bee looked vnto in the first place , nor , the instruments to bee pursued with wrath and with a reuengefull spirit , as if they were onely to bee blamed , and not men themselues for their sinnes , procuring such euils to themselues .

3. Seeing Gods hand vpon vs ( who doth not willingly grieue vs , if ●ee prouoke him not , Lam. 3.33 . Ier. 25.6 . ) this must draw vs to a searching of our waies , Lam. 3.40 . to the acknowledgement of our sinnes , 2. Chr. 12.6 . and to confesse God to be iust : and so humble our selues in fasting and prayer , leauing our ill courses , and labouring to be refo●med , and so remoue Gods hand . And afterwards , if there bee euident proofe , and iust cause , then to proceede ; Yet with charity , against wicked instruments , seeking to haue them punished , for their amendment . This is Religion : this is Christian-like : thus ought the afflicted to behaue themselues , and not sweare & stare , curse and rage , against such as they suspect to harme them , seeking to be reuenged of them , plotting their deaths , and r●ioycing that they haue their wills , and so thinke all to bee well : though their wai●s be wicked , going on still without reformation , euen to the pit .

And as the afflicted should be hum●led vnder Gods hand , so the b●holders looking on the● affl●ct●ons , should not sit down to c●nsure them , because they suffer such things ; as Iobs friends did him ; but should learne Christs lesson , thereby to see their owne danger , and know , that except they repent , they may likewise bee so tormented , and perish , Luk. 13. 3 , 5.

CHAP. 2. Strange diseases may happen either to man or beast , and the same originally from some naturall cause , and neither effected by Deuils , nor yet proceede from Witches .

IT is the generall madnesse of people to ascribe vnto Witchcraft , whatsoeuer falleth out vnknowne , or strange to vu●gar s●nce . I will here ther●fore w●i●e downe the particular instances of st●ange and wonderfull diseases set downe by a learned a a D. C●t●a in his discourse of Emperick● . and chap. 8 of Witchcraft . Phisicion ; in all which is a deceiuing apparance , comming neere to the similitude of bewitching , in ordinary and common apprehensions which cannot discerne o● diseases , nor the true cause● thereof . I will here write them out , as I find them in his discourse , yet a little more distinctly , for common capacities . Catalepsis .

In one kind of disease ( hee calleth it Catalepsis or Catoche ) the whole body is as it were in a minute suddainely taken in ●he midst of some ordinary gesture or action ( whether sitting , standing , writing , or looking vp to the heauens , as b b D. Mason in his pract. of Phys. part 1. c. 12. Sect. 11. f●l. 136. another Physicion speaketh ) and therein is continued some space ●ogether , as if frozen , generally starke and stiffe , in all parts without sence or motion ; ye● with the eyes open and breathing freely , as if the party were a liuing image . What common conceit beholding this ( as it be fell to a child of one Master Bakers of Couentry , who was thus affl●cted , ) but would thinke there were Witchcraft here practized ?

In another disease , ( as in the Apoplexia , or in morbo attonito , Apoplexia . as hee speaketh ) the sicke are also suddenly taken and surprized with a senselesse trance and generall astonishment , or sideration and benumming of all the limbes , voide of all sense and mouing , many houres together , onely the breath striueth against the danger of suffocation , and still the pulse beateth .

In another , The Carum . the sicke are swiftly surprised with so profound and deadly a sleepe , as no call , nor cry , nor noyse , no stimulation can in many houres awake and raise them . So was one Master Rosin of Northampton taken for the space of two dayes , and two nights .

Iulius the 2. Pope of that name , was thus afflicted , and Ioann●s Scotus ( as c c Bodin . in Daem●nomae nia , ●ib . 2. c. 6. another writeth ) lying , by this sicknesse , as dead , was buryed before he was dead .

In another ( by Galen ( saith hee ) called Coma vigilans ) the sicke are doubtfully held , Coma vigilans . in some part waking , in another part sleeping : in some respects , manners and parts , expressing wakefull motions ; sense , speech , right apprehension , memorie and imagination : but in other respects , parts and manners , as asleepe , voide of the liberty and vse of sense , motion , or any other facultie .

Now contrary to these former , he maketh mention of diuers others , as of the falling sicknesse , and of diuers kinds of conuulsions : In these diseases ,

1. Some will bite their tongues , and flesh .

2. Some make fearefull and frightfull outcries and shreekings .

3 Some are violently tossed and tumbled from one place to another .

4. Some froth , gnash with their teeth , with their faces deformed , and drawne awry .

5. Some haue all parts pestered , and writhen into ougly shapes : as their heads forward , their faces backward , eyes rolling , inordinately twinkling , the mouth disto●ted into diuers formes , grinninig , mowing , g●ping wide , or close shut .

6. Some haue their limbes , and diuers members suddainely with violence snatched vp and car●yed aloft , and by their owne weight suffered to fall againe .

7. Some haue an inordinate leaping , and hopping of the flesh , through euery member of the body , as if some liuing thing were there .

And as the bodie is metamorphosed into such strange shapes , so in some diseases ( saith hee ) is the mind strangely transported into visions and apparitions : Note this . so as sometimes they will complaine of Witches and Deuils , broadly describing the shapes and gestures of such as are comming towards them .

One example amongst many other , he bringeth of a Gentlemans daughter in Warwickshire , his patient , afflicted in an vnknowne manner , & strange , to her parents , neighbours , and to some Physicions also .

1. Shee had a vehement shaking , and violent casting forward of her head euery day at a set time , in a much marueiled fashion , and indeede with a lowd and shrill inarticulate sound of two sillables Ipha Ipha .

2. Shee had diuers tortures of her mouth and face , with staring and rowling her eyes , sprawling and tumbling vpon the ground , grating and gnashing of her teeth .

3. Sometimes shee fell into a deadly trance , therein continuing the space of a day , representing the shape and image of death , without all sense and motion , sauing breathing and her pulse , neither was she moued with pinching , or the like .

4. When shee came out of the same , she would , as if fearefully affrighted , cast her eyes looking backward , then on either side , and ouer her head , as seeing something , and then her eyes would be staring open , and her mouth gaping wide , with her hands & armes strongly stretched out aboue her head , with a generall starknesse and st●ffenesse .

5. When shee was out of her fits and seemed to sleepe and slumber , then her imagination ledde her hands to diuers actions and m●tions , arguing folly , and defect of reason , with her hands onely feeling ( without the help of any other sense ) she would dresse and a●tire the heads of such women , as were by her , so strong was her imagination to leade her feeling .

These and other particulars are mentioned ; yet the causes naturall , and na●urall meanes were vsed by him , and at leng●h by the benefit of the Baths she was cured .

In the same book● , c. 9. Another story he records of a poore boy of ●ichley in Northamptonshire , who was sudd●nly surprised with a vehement conuu●sion , drawing his head and heeles violently backward , carrying his whole body into a roundnesse , tumbling vp and downe , with much paine and inward groaning . The p●rents held him bewitched , and therefore sent for a wise woman , who played her witchery trick●s , but could doe nothing . The Doctor shewed the naturall cause to be Worms , which in some time after , the Boy did void , and was perfectly well ▪

In another book of his , called th● t●yall of Witchcraft , chap. 2. pag. 15 , 16 , 17. he mak●th mention of diuers sorts of persons tormented with diseases , wit● their terrible accidents and afflictions to the body , of men , women and children , the reason whereof could not bee discerned till after death : but their bodies being opened , the reasons in nature , were very euident in sight .

Amongst the rest , one story he relates , to shew the pestilent euil of seeking to a white Witch and Wizard , of a Gentlewoman strangely affl●cted , with varietie of strange tormenting diseases together ; and being almost cured , it was by a Wizard whispered , and thereupon beleeued , that shee was meerely bewitched : which supposed Witches were thereupon attached , accused , arraigned , found guilty and executed ; and yet ( saith he ) in true reason , and iudicious discerning , it is as cleere , as the brightest day , that no accident befalling her , was other then naturall . An accursed crediting then of a Wizard , vniustly occasioned the taking away of the liues of these so suspected ; But thogh the diseases ceased for some sixe yeeres , yet some of her fits returned againe in the seuenth yeere following , and continued longer vpon her , then the other ; and now if they will beleeue a Wizard againe , they must goe & conceit other Witches , and hang them too .

But now to leaue diseases , it is good to obserue the force of Fancie and Feare , In his book against Empericks , c. ● : whereby may bee found Witches . But where ? only in a foolish sconce ( as he speaketh . ) And to shew this , hee instanceth the force thereof in two women going to a Physicion , one after another . To the one hee said , shee was like to bee vexed with the Sciatica , whereof he saw the apparant signes , which shee affirmed neuer to haue had the motion of in all her life : now the same night returning home , shee was painefully and grieuously afflicted with it . To the other , comming some two or three dayes after , besides the paine she made knowne , hee by signes told her of the Crampe , which she before sensibly neuer had felt , yet that night also it came to her .

Now the first party knowing how it hapned to her selfe , and hearing the like of her neighbour , presently concluded , that shee surely was bewitched by the Physician . But after her husband , ( an vnderstanding man ) to satisfie his wiues minde being impatient during her paines ) had gone and returned from the Physician , shee was altered in her opinion , and then prayed her husband to go once more to aske him forgiuenesse , and if hee so would , then should shee be well , and indeed so her imagination wrought , that at her husbands returne , shee met him at the doore , and told him that she was well .

How did a lusty young man at the Assi●es presently faint in reading a conference of two spi●●ts , whilest the suspected Witch was at the Barre , meerely vpon feare to be in danger to be bewitched , as was euid●nt by hi● words , saying , O thou Rogue , wilt thou bewitch me too ?

Feare and imag●nation make many Witches among countrey people , being superstitiously addicted , and led with foolish obseruations , and imaginarie signes of good and bad lucke .

Therefore seeing there may be such naturall causes truely alledged for those things , which seemed to be infl●cted by Satan , and the prouocation of Witches :

I. Let such as suspect themselues to bee bewitched , consider whether the cause of their v●xation be not naturall and enquir● not of a diuellish W●zard , but of learned and iudicious Physicians to know their disease , lest they suspect their neighbours vniustly , and for a iu●t punish●ent , God giue them ouer into the hands of those that they doe feare . So likewise should they in the losse of their cattel , looke to the na●urall causes of their death : ●or a beast and horse may die suddenly , and not be bewitched ; as an horse of one Master Dorington in Huntingtonshire , H●w●s Chr●n . s●l. 19. suddenly falling downe dead , was opened , there was found in his heart a strange worme round together like a Toade , but being spred , had 50. branches , and was seuenteene inches long .

II. The Gentlemen of the Grand-Iury , in case of Witchcraft , when complaints are made ; should

1. Be ●●quisitiue of the grounds leading the Complainant , why he thinketh himselfe , or any of his , to be bewitched ? whether it bee not rather from his owne feare , then from any other cause ? or whether the affliction bee not from some naturall cause ?

2. To inquire whether hee hath taken aduice of some learned Physicians , and hath also vsed their best helpes , for remedie , before they enter into consideration of the practices of Witcherie : because vnlesse the Witchcraft be very cleere , they may bee much mistaken ; and better it were , till the truth appeare , to write an Ignoramus , then vpon oath to set down Billa vera , and so thrust an intricate case vpon a Iury of simple men , who proceed too often vpon relations of ●eere presumptions , and these sometimes very weake ones too , to take away mens liues .

It is vndoubtedly true , that there is a very great likenesse , and also a deceiueable likenesse , betweene some diseases naturall , and those that be really and truely supernaturall , comming by the D●uell and Witchery , and therefore neede the iudgement of some skilfull Physician to helpe to discerne , and to make a cleere difference betweene the one and the other , that men may proceed iudiciously , and so rightly with comfort of conscience , that they be not guilty of bloud .

Sometimes with a naturall disease Satan may also intermix his supernaturall worke , to hid● his , and the Witches practices , vnder such naturall ●iseases , when they at one time work● together . This requireth great vnderstanding , to make a true decision , and right distinction of one from the other , by reason of the illusion ( as one saith ) of their d●ceiueable likenesses .

But though to the simple , the likenesse be●weene both may seeme one and the same , yet the truth is , the Diuell cannot so m●xe his worke with a naturall disease , See Delrio in D●sq . mag . lib. 6. cap. 2. S●● 2. ● . 3. pag. 967. but the same may be detect●d in the m●ni●●st oddes , and that in two thing● very cleerely , as I haue read out of a learned Physician .

I. By the Symptomes and effects , which shew themselues beyond the natu●e of the disease . The naturall disease , with the true causes , and proper e●fects being first knowne , the other effects must needs be fro● the secret working of some supernaturall power . Fernel . ●ib. 2. cap. 1● . d● abd●●is r●r●m causis . As for exampl● in a Conuulsion ( with w●ich a Noble young man was extraordinarily for a long time tormented ) according to the ordinarie causes thereof in nature , it bereaueth the Patient of motion : for his limbes are starke and stiffe : also it depriueth him of sense and vnderstanding . Therefore in a Conuulsion to haue ( as the young man had ) an incredible swiftnesse of motion , and withall vnderstanding and sense perf●ct , it must needs be supernaturall .

II. By naturall remedies discre●tly and fi●ly applyed according to Art● for there are tw● wayes by these , to detect the finger of Satan .

1. When these naturall meanes do lose their manifestly known● nature , and certainly approoue● vse and operation alwayes i● their due application to the disease , whereto they properly belong .

2. Withall , when the vse o● these remedies doe produce effects cleane contrary to thei● proper and naturall oper●●ion : as when one laboureth of a vehement burning ●hirst , and sha●● receiue some mo●st and cooling thi●g to allay the heat , the same shall not one●y lose his na●ure , but also cause a greater thirst immediately , and withall the hard closing vp the mouth therupon . This must needs be supernaturall . This second is to bee added to the former , because medicines may , for want of Gods blessing , lose their operation , and because that God will perhaps haue sometime the ●●sease to be incurable .

CHAP. 3. The supposed to be bewitched and tormented by the Diuell , may be a very counterfeit .

THere may bee neither any naturall disease , nor any ●upernaturall worke of the Di●ell in the seemingly afflicted ●arty : but a meere counter●●iting of actions , motions , passions , distortious , perturbations , agitations , writhings , tumblings , tossings , wallowings , ●oamings , alteration of speech and voice , with gastly staring with ●he eyes , trances and relation of visions afterwards . For there is nothing almost in things of this nature so really true , but some can so li●ely resemble the same , as the spectators shall iudge the parties to be so indeed , as they seeme to bee in outward apparance .

See the Declaration of Popish imposture . There was one Marwood , a confederate with Weston , Dibdale , and other Popish P●iests , who did so cunningly act his part , in trembling , foaming , and raging , when he was touched with Campions girdle , forsooth , as made the gull'd lookers ●n to weepe , in beholding t●e cogging and iuggling companion in such a seeming miserable plight . The like I saw of a lewd girle at Wells ; who to be reuenged of a poore Woman , which had iustly complained against her to her Mistresse , counterfeited to be bewitched by her , and so plaide her part , as shee made many to wonder , and some to weepe , as if she had been possessed .

The Boy of Bilso● . The Boy of Bilson his counterfeiting discouered , is notorious throughout the land ; which Boy seemed to bee bewitched , and cryed out of a woman to haue bewitched him ▪ and when she was brought in very secretly , he could discerne it . He had strange fi●s , and seemed therein deafe and dumbe ▪ hee could writhe his mouth aside , roule his eyes , as nothing but the white would appeare , and his head shake as one distracted . Hee vsually would cast vp his meate , vomit pinnes , ragges , strawe , wrest and turne his head backward , grate with his teeth , gape hideously with his mouth , cling and draw in his belly and guts ; groane and mourne pittiously ; tell of the apparition of a spirit after his fits , seeming like a blacke bird . He made water like inke sometimes , which some tried , and wrote with it . At the mentioning of the beginning of Saint Iohns Gospell : In the beginning was the Word , &c. he would fall into his fits , as if he could not indure to heare these words : Hee became with f●sting very weake , and his limbes by induring extremities , were benummed . And to conclude , so resolued was hee to beare out his counterfeiting , as when hee was pinched often with fingers , pricked with needles , tickled on the sides , and once whipped with a rodde ( being but thirteene yeeres old ) hee could not bee discerned by either shrinking , or shrieking , to bewray the least passion or feeling .

And yet was hee discouered to be a counterfeit , and openly confessed the same , and bow he came to learne these trickes , and by whom , and wherefore . At the Assises hee cryed God mercy , craued pardon of the poore Woman ; and lastly , prayed the whole Countrey to admit of his hearty confession and satisfaction .

To this may bee added another example deliuered by Master Scot , in his discouerie of Witchcraft , booke 7. chap. 1. and 2. The story is of one Mildred a Bastard of one Alice Norrington , seruant to one William Spooner of Westwell in Kent ; Anno 1574. Shee feigned the voice of a Diuell within her , distinct from her owne voice . This counterfeit Diuell made answer to a great number of questions propounded by Ministers : Hee named one old woman for a Witch , one old Alice , who kept him twenty yeeres in two bottles , on the backe side of her house , and elsewhere , and that he came in the likenes●e of two birds , and was called Partener , and that at her instigation hee had killed three , and named who they were , with many other things : Of all which , there were many witnesses , the names set down by Master Scot , and yet all this was counterfeited , and found out by one Master Wotton , and one Master Darrel , Iustices , she confessed , and for the same receiued due punishment .

In this strange counterfeiting , it may yet verily bee thought , that Satan might therein help him and her to play so cunningly this part as they did : for Satan is euer ready to further wickednesse , especially tending to the shedding of bloud , and to further Popish Idolatry , which the Boy of Bilson was enti●ed to doe , and the Pop●sh Priests sought for to establish , in exorcising the Boy , and professing to dispossesse him of three Diuels , if his parents would turne , forsooth , Cathol●ques .

Did not our late King Iames , by his wisedome , learning , and exp●rience , discouer diuers counterfeits ?

Of Iugglers , and their quicke conueyances ; as also of Tumblers ▪ dexteritie , agilitie and viuacitie of spirit , what they can doe euen to worke admiration● as also of feining a voice and hollow speaking , ●uen to deceiue the sharpest apprehension : Let such as please , reade Peter de L●ier de spectris , transl●ted by Za●●●rie Iones , cap. ● .

Of a count●rfeit D●m●niacke , one for many is Martha Brosier , a French woman , Martha Brosier . of whom a lar●e discourse is written by the Physici●●● of P●●●s ▪ to the King of France .

T●is young woman of some two and twenty yeeres of age , had many Sp●ctator● , Bishops , A●bat● ▪ Eccl●si●sticall persons , Diuines , R●ligious ●en , Cou●sellors of S●●te , Ad●o●ates , Gentlemen , ●●dies and Gentlewoman , with many learned P●ysicians , mentioned in the discourse ▪

She would fetch her breath very short , put her tongue ou● very far , gnash with her teeth ▪ writhe her mo●th , as if shee had a con●●lsion , roll and turne her eyes , disfigure her face , with diuers foule , vnseemely and deformed lookes , seeme now and then to bee vexed and tormented with many differen●●nd furious motions of all the visible parts of her body . There was a rumbling noise , like the spleene vnder her short ribs , on the left side , and her flanke shee would sha●eas a panting ●orse after a violent ●●ce ; often she would vtter a roaring voice , when some read these words ; Verbum caro fact●● est , & homo factus est : then with all her ●●rength shee would play he● gambols : sometimes lying vpon her backe , she would as it were skip , and ●t foure or fiue such lifes , shee would remooue her selfe a great way , 〈◊〉 once from an Altar , to the doore of a great Chappel , to the astonishment of the beholders , as if a very diuell had carried her : And though her motions were violent and sudden , yet there seemed no change of pulse , breath , or colour . In her fi●● shee would indure witho●t shew of paine , the deepe pricking of pinnes in her hands , and necke , and hardly any signe of bloud . And yet for all these things , after diuers moneths shee was wisely discouered to be a lewd counterfeit , and so adiudged by the Parliament , & that iudgement maintained for sound by the learned Physicians of Paris , as is to bee seene in the published discourse , wherein they giue reasons of these her practices . And whereas it was reported that she spake in her belly and brest , To speake in the brest or belly , with the mouth close shut . when her mouth and lips were shut , they shew ▪ that it is no argument to proue a Diuell to be such an one , and doe bring two instances ; one of a woman ( as Mildred before mentioned ) that could doe so ; and another of a Rogue , as they call him , who by this tricke and such other deuices got much money .

Now of these counterfeits , some play their parts for gaines , as the last named : some for reuenge , as the Wenc● a● Wel● : some to aduance Poperie , as did Marwood : some to please others , which would haue it so , In the Decla●ation of Po●ish imposture . as one Mairo another companion with ▪ Westen and D●bdale , did in feining his trances , though he was indeed no counterfeit in his disease , ( called hysterica passio ) but hi● trances hee confessed to be feined : some of a pleasure they take to gull spectators , and to bee had in admiration , when they perceiue their feates and deuised tricks to get credit , and by relation to bee made much more then they be , as the many false reports went of the aforesaid Martha , that she was life vp into the ayre , and , that she spake Greeke and Latine , and other things , which she neuer did .

For when people come to see such supposed to be possessed by a Diuell or Diuels ; some are filled with fancyfull imaginations , some are possessed with feare ; so as they at first time on a sudden , thinke they heare and see more then they doe , and so make very strange relations without truth , if they take not time , & come againe , and againe , to see and co●sider with iudgement , and with mature deliberation such deceiueable resemblances .

Therefore heere the Gentlemen of the Grand Iury , before they write Billa vera , are with all serious attention to looke vpon the seeming bewitched , and to ponder all the circumstances , left they be deceiued by a counterfeit : for such a one , without very wary circumspection , may soone be taken for one indeed bewitched , and that vpon these grounds :

1. Through mens sudden beholding such vnaccustomed strange feates , as these counterfeits can act .

2. By their simple apprehension of the outward apparances of things , not imagining that therein is deceit .

3. He vpon their easie beliefe , to take it as they see and imagine also to be , without diligent search to diue farther into the deceit .

4. By the relation of that that they haue seene & heard , with not a few additions of their owne mistake , setting all out with words of wonderment , to allure others to their vaine beliefo ▪

5. Lastly , by the credulousnesse of too too many , receiuing these reports as true , and ouer-confidently ●●●●ing them so to be ▪ to the settling of m●●● opinions , that those shewes are indeede subs●●n●●● , and that the partie , or parties are bewitched , without all peraduenture .

Therefore let the wise Iury hee●e make diligent inquirie ,

1. After the wisedome and discretion of the witnesses , whether they can discerne well betweene reall and counterfeit acts ; and how they so discerne the same .

2. What sufficient triall hath beene made of the supposed bewitched , as also , by whome , and how long .

3. And to these le● them ad , for still better satisfaction , their owne endeu●●● , to disco●●● the iuggling tricks .

Quest. B●● here 〈…〉 be demanded , How Cou●●●●fe●●s may be discouered ?

Answ. To answer to this , wee must consider , first , what a Counterfeit is , and secondly , what it is that 〈◊〉 endeuors to counterfeit●

1. A Counterfeite is not that truely , which he pretendeth to bee , but onely a shadow thereof in a most cunning manner , resembling it , that by the likenesse bee may deceiue others , to further his owne intended ends therein : so that in the resemblance & app●rant shewes lieth the deceite . To this , the spectatours must diligently take heede , obserue warily , set themselues downe to examine them afterwards , and to be carefull not to credit any thing at first vi●w .

A Counterfeit is not restrained by the power of that which hee or shee 〈◊〉 shadow out , whether a thing naturall , o● supernaturall ▪ which in one , not a Counterfeit , haue a power ouer him or her , in whom , or on whom they be ; so as they cannot shew them at their owne pleasure , but when the naturall , or supernaturall power worketh : but the Counterfeit is his owne , to doe his tricks when he pleaseth , for his best aduantage .

Therefore the iudicious Spectatours , are to weigh seriously the occasion of entring into the fits , with all circumstances , before whom , at what time , in what place , who those be which are about him or her , what both the p●rty and they doe before , in the time of the fit , and after ; and withall , to obserue the manner how the partie entreth , continueth , and endeth the fits : that out of either some , or out of all these , his or her fraud may be disco●ered , as vndoubtedly it may in conuenient time , though not on a suddaine , not in the concourse of an ignorant , wondring , talking , and amazed multitude , necessarily to bee remoued , in trying a cunning Counterfei●e .

II. Hauing thus considered the first thing for the discouerie , the next is , to know what he goeth about to counterfeite , not professedly , as Stage-Players doe , the actions , manners , conditions , places , and states of men ; but one of these two , either the naturall ( but violent ) diseases , or supernaturall workes of the Deuill .

If he or she counterfeite naturall diseases , as the Apoplexie , the Epilepsie , the Convulsion , the Frensie , Histerica passio , the Suffocation of the Matrix , or the Mother , the motion of Trembling and Pan●ing , How to discouer a Counterfeit of naturall diseases . the Crampe and Stifnesse , or the diseases mingled of these , the learned , iudicious and experienced Physicians must discouer him or her so counterfeiting .

But in absence of these , for the present , if any be otherwise learned , and haue bookes , let him or them ,

I. Consider the nature of any disease , and the accidents thereof , which is to haue their times of beginning , of increasing , of full force , and so of declination .

Now this being so , the nature of naturall diseases and ●ccidents thereof , as Physici●ns doe teach : enquiry must be made , whether they began by little and and little , increasing in time to full force : or that at the first , when they seemed to take beginning , they at once then mounted to the vtmost extr●mitie ; and doe likewise cease all in a moment : then the disease and accidents thereof , are either counterfeit , or supernaturall , ●s were the Boyles on the Egyptians , Exo. 9. Iob. 1.7 . and blaynes suddenly breaking out , as did the sore boyles on Iobs body , and were not naturall .

II. Consider the fits and to what speciall disease those fits may be resembled ▪ and if any haue such bookes , as doe describe : the nature of such , dis●eases , let them looke thereinto , and compare them together ▪ to see the ●ddes and differences betweene them .

III. Consider how that naturall ▪ diseases and motions thereof especially violent ▪ ( which these vndertake to counterfeite ) leaue the bodies wea●●●●● ▪ the vsage pa●e , the breath panting , the pulse ; changed the spirits infeebled , with such other effects , as violent diseases , from naturall causes doe produce , and leaue as true testimonies of the truth thereof . If therefore after the violent fits , the parties be strong , can walke about , talke with merry company , tosse the pot , whiffe the Tobacco pipe and such like ; the disease , if it be not supernaturall , it is counterfeite ; for it is not naturall .

But before I leaue this ; one thing more may be noted , that euen a Counterfeite may haue some naturall disease vpon him or her , and make aduantage thereof , adding their owne iuggling tricks therto . As Mahomet the Turkish false prophet made benefit of the falling sicknesse , with which disease hee was afflicted . So some with mealancholy affected , may become pale and meager , and being subtile in their inuention , will thereof make vse to play their prankes . Many before named , had the Hysterica passio , and added thereto counterfeit trances . Care therefore must be had , to difference the counterfeiting , from that which is naturall , wich requireth iudgement . And therefore , albeit , I haue set downe these , ●s some helpes , where the Physician cannot be had , to informe the Gentlemen of the Iewry ; yet if it be possible , let them vse the learned mens helpe and aduice in these things . And thus much for the discouering of a counterfeit in naturall diseases .

How to detect a Counterfeiter of diabol and supernanu . tricks . But now if he or shee counterfeit . Diabolicall practices of persons bewitched and possessed ; then are the Gentlemen to acquaint themselues with the true signes of such as bee poss●ssed , so to discouer the dissembler ; and according as I finde in holy Scripture , they be these :

I. An extraordinary strength , accompanyed with exceeding fiercenesse , to be able to pull chaines in sunder , and to breake fetters in pieces , to cut themselues with stones , to teare off their cloathes , & to go naked ; to runne into solitary and hideous places , and not to be tamed : Here is a Deuil , Mar. 5.4.5 . Luk. 8.29 .

II. When one is suddenly taken vp , and throwne with violence among and in the 〈◊〉 of a c●mp●ny , and not be ●ur , Luk. 4.35 .

III. When one is Lunaticke , taken often and cast into the fire , or water to be d●stroyed , Math. 17.15 M●r 9 22.

IV. When one walloweth , foameth , gnasheth with his teeth , is rent and throwne to and fro , and withall pineth away in body , as in Mar. 9.18 , 20. and that for a very long time , to be so tormented .

V. When sight , hearing , and speech , is taken from one strangely , as in Math. 12.22 . Mar. 9.25 .

VI. When one is violently tormented , the spirit bruising the partie , making him or her , with tearings to foame againe , and suddenly to crie out , Luk. 9.39 .

VII . When one speaketh , in his or her fits , in an extraordinary manner , not after their owne naturall or ordinary course of vnderstanding , as did Saul , 1. Sam. 18.10 . speaking such truths , as possible they by no naturall apprehension , or by instruction , could attaine vnto , as did diuers possessed , concerning Christ , who , they said , was the holy one of God . Mar. 1.24 . The Son of God , Mar. 3.11 . The Sonne of the most high God , Mar. 5.7 . and as the Pythonysse said of Paul and Sylas , These are the seruants of the euer liuing God , and teach vnto you the way of Saluation , Act. 16. This knowledge they had not by naturall reason : for flesh & blood reuealed it not , Mat. 16 Neither did they learne it of men : for the Iewish Teachers opposed these truths , Math. 27.43 . & 26.64 . It was then the Deuill in them , that knew him , who made them so speake , Mar. 1.34 .

We may reade in learned relations , of such , as in their fits , Lib. de abd . verum causis , ● . 16. Bodin . de Da●ono . l. 3. c. 6. would speake strange languages . Fernelius , an vndoubted testimony , mentioneth , how he saw an ignorant and franticke boy , and heard him in his madnesse to speake Greeke . Melanchton saith , that hee saw a Damoniacke woman in Saxony , who could neither write nor reade , and yet spake both Greeke and Latine .

VIII . When one diuineth , as the Pythonisse did , Act. 16. & foretelleth 〈◊〉 such as come to demand questions of things to come , or doeth reueale hidden things . As Sleiden in his Commentary telleth of Anabaptisticall Maides , when some hid their monies , they would ●ell where they hid the same .

IX . When holy means is vsed , as Christ did by his Word and power , then the party to cry with a lowd voice , to be sore torne , & 〈◊〉 spirits departing , to be 〈◊〉 or d●ad in the iudgement of the beholders , Mar. 1.26 . & 9.26 , Luk. 4 34 & 15.42 . Thus it tell out w●●h t●e p●ssessed , recorded in holy Scriptures , Let the pract●ces of Counterfeits be tryed hereby , and also by the signes of those that are bewitched . Of which ( in the next booke and 12. Chapter ) hereafter .

CHAP. IV. That the Diuell and euill spirits , through Gods permission , may doe much euill vnto the godly for their tryall , and vnto the wicked for their punishment , without any association of Witches .

IT is too common a receiued errour , amongst the vulgars , yea , and amongst not a few persons of better capacitie , that if any bee vexed by a spirit , that such are bewitched . But it is a cleere truth , that the Diuell may afflict man or woman , their children and their ca●el , without the knowledge , consent or association with any Witch .

1. The History of the Euangelists accuse the diuell and vncleane spirits , for all the vexations , torments , and tortures which many possessed endured , and not a word of any Witch , to set the Diuell on worke .

2. The people which brought the possessed to our Sauiour , complained onely of the Diuell , Matth. 15.22 . Luk. 9.39 . They made no mention of Witches , nor ( for any thing wee reade ) had any suspition of them .

3. We finde that God hath often sent the Diuell , as the Executioner of his displeasure , without any means of a Witch , as amongst the Egyptians hee sent euill angels , as before I haue shewed out of Psal. 78.49 . betweene Ahim●lech and the Sichemites , Iubg . 9.23 . So vpon Saul , 1. Sam. 16.15 . And so were a Legion sent by Christ into an Herd of Swine , Mar. 5 12. Thus we see Diuels sent immediately from God , without any instigation of Witches , who are giuen ouer of God into the hands of the Diuell : neither doth God vse them , as his instruments to worke by , as hee doth by Deuils , and other wicked men , in other cases : as hee did by Nabuchadnezzer with his hoste , so by Cyrus , and others , to punish by them , whom he had determined so to deale with .

4. We reade that the Diuell entred into the Serpent , when there was yet no Witch , Gen. 3. Hee , when God gaue him leaue , entred into the Sabaeans , and Chaldeans to rob Iob of his cattel . Hee burnt his sheepe with fire , blew down the house vpon all Iobs children , and killed them , and at length tormented Iobs bodie , and affrighted him with visions and dreames , Iob 1. & 2. & 7.12 . and without any setting on by a Witch .

5. The Scripture telleth vs , that Satan needs no prouoker to set him forward : for the text saith , that hee compasseth the world to and fro , Iob 1. and goeth vp and downe like a roaring Lyon , seeking whom hee may deuoure . 1. Pet. 5. Hee is ready , ( if God giue way ) to be a lying spirit in the mouthes of Ahabs Prophets to seduce him , 1. King . 22. and to beguile them . See for what sinnes the Diuell by Gods permission seizeth vpon any . Delrio lib. 3. par. 1. quest. 7. sect. 2. p. 429. pride , hatred , vncleannesse , persecuting the inst , falling from truth , blasphemie , cursing , vnmercifulnes , & prophane contempt of holy things . See the Theater of Gods iudgement in cursing .

6. Lastly , the Diuell may take possession of a man or woman , not by the instigation of another , but this may come to passe by the very parties owne default that is possessed , by inuocating the Diuell , as to say , The Diuell take mee , or , Would the Diuell had me , if a thing be not so and so , which may bee spoken in so vnhappy a time , as God may giue the Diuell then leaue to enter , of which there haue beene examples . 2. By intermeddling with curious Arts , and so become possessed of a Diuell . 3. Or by buying a familiar spirit , Bodin . de Demonomania . as a Gentleman did a Ring of another , wherein was , as he was told , a familiar inclosed , of whom hee would know many things . Which Ring bee at length ( being displeased with the spirit for telling him many lyes ) one day cast into the fire , vpon which the spirit seazed vpon him , and became his tormentor . A iust plague to such as would conferre , heare and learne of a Diuell .

4. Such as will increase their skill by Satan ,

Cyted in Roberts his Treati●e of Witchcraft , pag. 33.

De Daemono . l. 3. c. 3. p. 261.

as Hermolans Barbarus did , and as the Chymicke mekets , seeking the Philosophers stone , but failing by their Art , haue asked counsell of the Diuell , as Bodinus relateth from an approued witnesse ; it is iust with God to let the Diuell possesse some of them .

Thus we see the Diuell may bee the sole Agent , without the fellowship of a Witch . And therefore this point the Gentlemen of the Grand-Iury are to take into their serious consideration : lest some be vniustly prosecuted and condemned , when the diuell onely is the deede-doer , as they may see in the many instances before set downe in holy Writ ; and may bee read in other Histories .

Also if such as be afflicted , or their friends , would consider with themselues , how that Satan may be the sole worker ; i● would

1. Make Atheisticall hearts to shake off securitie , and worke in them a dread & feare of God , when they shall consider a fiend of Hell , not sent of a Witch , but of God , to be their tormentor .

2. This would cause them to seeke to God for helpe in the first place , knowing that he onely , and none but hee can ouerrule and command Satan , and make him to giue ouer his practices .

3. If there be any grace in them , it will cause them to vse holy meanes , such onely as God alloweth of , as remedies to helpe them , as fasting and prayer , with a searching of their wayes , and the reformation of their liues .

4. In this case they neither can tell how , nor dare to imagine which way to bee reuenged of the Diuell , as the vaine generation of men labour● to bee reuenged vpon suspected Witches , for sending the Diuell ; vpon which Witches onely they fly with violence , like raging ▪ ●ygers in heart , thinking so to remoue a Diuell from them , neglecting irreligiously the former sanctified meanes for their comfortable deliuerance .

Quest. But you will perhaps heere aske , how one may know that Satan is the onely Agent , without the consent of a Witch ?

Answ. I answer . 1. If there be not any suspition at all of a Witch , but onely some apparition of a spirit , as I could giue herein a very rare instance of an afflicted person neere by me .

2. If there be a suspition , yet the same not iust , but an idle , vaine , and foolish suspition , without any good ground , of which idle suspitions , you shall heare in the next Booke .

3. If the suspition be vpon great probabilities , and very strong presumptions , yet vnlesse these doe leade to proue , that the suspected hath made a league and compact with the Diuell ▪ hee worketh not with them ; but is the sole Agent : for without this league , hee will not bee an Agent for Witches . How to proue this league : see the second booke , chap. 18.

4. If the suspected be proued a Witch , by making the league , yet for all this , it may be the Diuell alone , except it can be proued , that the suspected Witch or Witches haue procured Satan to afflict those , for whose cause they are prosecuted .

For although they be Witches , yet it will not therefore follow , that euery one afflicted in their bodies , or in their children , or in their seruants , or in their cattel by Satan , are so vexed by the procurement of those Witches , except vpon further proofe , which must bee inquired after ; as the proofe of their falling out , their malice in bitter cursing , their threates to bee reuenged of them , therefore telling of euils to befall them , the ●ll accidents which happen thereupon presently on a sudden , or in a very short time , of which more at large in the other Booke , chap. 17.

Thus by these may men discerne , whether the Diuell bee the sole Agent or no. Before I end this Chapter , some other Questions may bee propounded touching Spirits or Diuels .

Quest. 1. Quest. 1. What it is the Diuell can doe , if God be pleased to giue him leaue ?

Answ. Answ. To answer to this Question , I will take the Examples in holy Scripture ; and so from thence gather the particulars .

See Delrio de disq . mag . l. 2. q. 10.11.12.13.14 . concerning the power of spirits . 1. Gen. 3.1 . Wee heere learne , that the Diuell may enter into a dumbe creature . 2. That he can out of the same vtter a voice intelligible . 3. That he wil offer conference ( if any will hearken to him ) to deceiue . 4. That hee chooseth the sub●illest creature to deceiue by , and the weaker vessell to conferre with . 5. Hee is powerfull in his perswasions to ouercome .

2. Exod. 7.11.22 . and 8.7 . with Psal. 78.49 . Hee can deceiue the eyesight , and seeme to change one creature into another , as a Rodde into a Serpent , Water into bloud , and to make , as if Frogges were before vs , and he can greatly trouble vs .

3. Iudg. 9 23. He can set people at odds , to deale treacherously one with another , and to make them rise vp and murther one another , as this story sheweth .

4. 1. Sam. 16.14 . Hee can trouble and terrifie a man , and can also rap him beyond himself to make him prophesie , chap. 18.10 . as he did the Sybylles . He will force to murther , chap. 19.9 .

5. Iob 1. & 2. He can stirre vp wicked men to spoile and rob vs , and to kill and murther our seruants , chap. 1.15 , 17. He can make fire fall downe , as from heauen , to burne and consume man and beast , chap. 1.16 . Hee can raise a winde to blowe downe our houses ouer our heads , and kill vs , chap. 1.19 . He can smite our bodies with sore Byles all ouer , chap. 2.7 . Hee can scarre vs with dreames , and terrifie vs with visions , Iob 7.14 . & 6.4 .

6. 1. Sam. 28.12 , 14 , 19. He can counterfeit the resemblance of an holy man , his person and his words , and relate truely things past , How the Diuell can tell things to come . and also foretell some things to come , as they shall fall out , as heere , and as often hath beene found true , which hee doth : 1. By his knowledge of diuine prophecies , and his vnderstanding of the drawing neere of their accomplishment . Delri● lib. 4. cap. 1 qu. 1.2 . pag. 529. 2. By his exquisite skill in naturall things , not onely by the generall causes , but the subordinate to them , with the particular operations , what necessarily they must produce . 3. By his diligent obseruation of innumerable instances , from the worlds beginning , of the periods of Kingdomes , and Families , of the causes of their changes , and ruine , and so conclude by experience of the like to come .

4. By his owne , and his fellow Deuils diligence in all places , whereby they are acquainted with all secret plots , consultations , resolutions , and preparations , which they will relate to others , which know them not , as predictions , which are onely that which they elsewhere see and heare . 5. By his owne perswasions , and working through his suggestions in mens hearts , and his obseruing the eff●ctuall operations thereof , prouoking to bring the same about , and so can foretell what such will doe . Thus hee could haue told of Caines murthering of Abel , and of Iudas his treason , because hee had wonne them thereunto . 6. By his knowledge of Gods will , to allow him to doe this or that , as he did to Iob , to Abimelech and the Sichemites , of which hee could haue foretold . Thus can he tell many things , as he did Sauls death , and the Israelites ouerthrow .

7. Matth. 4.3 , 4. Here he dares to make an assault vpon any , if thus vpon our Sauiour . 2. Hee can take men and carrie them from place to place . 3. Hee can set a glorious representation of these worldly things vnto the eye . 4. He labours for ●a league , and to bee worshipped .

8. Matth. 9.32 . and 12.22 . and 15.22 . and 17.15 . with Mark . 1.20 . and 5.5 , 7. and 7.26 . and 9.17 , 18.20 , 22 , 25 , 26. and Luk. 4.35 . and 7.2 . and 8.29 , 39. and 11.14 . and 13.11 , 16. Out of all which places wee may obserue , that the Deuill can bereaue one of his wits , and make one lunaticke , deafe , dumbe , and blind , bow the body together , so that one shall not be able to lift vp himselfe . Hee can enter in , and possesse any really , and make them inuincibly strong , and worke other effects : of all which , before in the latter part of the 3. chapter .

9. Acts 8.9 , 10. and 16.16 . He can be witch the people , making them beleeue , that his works are the great power of God : and can , by the tongue of the possessed , diuine and foretell things , and vtter great praises of the seruants of God .

Quest. 2. Quest. 2. What sorts of persons may the Diuell possesse ?

Answ. Answ. Children , Luk. 13.6 . Young folkes , Mark . 7.26 . Men , Mark . 5.2 , 1 , 23. Women , Luk. 13.16 . Matth. 15.22 . yea , such as bee the elect of God . Iob. Chap. 1. and 2. A daughter of Abraham , Luk. 13.11 , 16 , and Mary Magdalen , Luk. 7.2 .

Quest. 3. Quest. 3. How long may people be thus vexed by Satan ?

Answ. Answ. For a long time , Luk. 8.27 . from a child , till one be growne vp , Mar. 9.21 . euen 18. yeeres Luke . 13.16 .

Quest. 4. Quest. 4. How many Deuils may be in one at once ?

Answ. Answ. Seuen , Luk. 7.2 , and more , Luk. 11.26 . yea a whole legion , Mark . 5.9 .

Quest. 5. Quest. 5. May not a Deuill and a good Angel be together in one man ?

Answ. Answ. I thinke not ; for of good Angels I reade , that they pitch about the godly , Psal. 34. they guide and beare vp the godly in their waies , Psal. 91. and are ministring Spirits , sent forth to minister for them that be ●eyres of saluation , Heb. 1.14 . but of entring into them , I reade not .

Againe , that a Deuill may bee ventriloquus , I haue heard , and read of , but neuer of a good Angell to bee so .

Moreouer , for him to be in a godly man , there is no necessity , to pleade for him against a Deuill ; he hauing the holy Spirit , and by him the Word of God , for instruction and comfort . And to conceite him to be in an vncleane person , a vaine and loose liuer , and one of an vnreformed life , Iude. 19. sensuall , voide of the Spirit of grace , to comfort him , is beyond all warrant of holy Scripture .

Obiect . But it will be said , Obiect . that two haue beene heard sometimes to speake in one man , one like a Deuill , in a great voice , and another pleading against him with a small voice .

Answ. What then ? 1. May not one Deuill counterfeit two voices , as well as one man can , very artificially , three or foure , one after another ? If they speake at once together , there is two ; but it cannot bee concluded , that there are two , because of the change of voice , and one speaking after another .

Secondly , If two be supposed , they may bee both Deuils , for all their pleading , as is recorded in a booke inti●uled , The admirable history of a Magician , where , in one person was a Dialogue betweene Verrin a little Deuill , who spake all after an holy manner , and Belzebub the great Deuill , who spake wickedly , and blasphemously . The one counterfeiting the possessed , the other , threatning and terrifying . The pretended good Angell , is the worse Deuill , soothing vp the vaine man in a foolish conceite of Gods great fauour , as hauing an Angell sent for his soules safegard , as if he were so precious in Gods eyes , to witnesse him to be his by an Angell , to whom the Lord hath not vouchsafed his Spirit to witnesse his Adoption , in the worke of Regeneration . A very illusion .

Quest. 6. Quest. 6. When the Deuill is in one , how he may be cast out ?

Answ. 1. Answ. Not by any power in , or of man : for Satan is the strong Man , in Matth. 12.29 . Mark . 3.27 . whom man cannot binde , or ouermaster .

2. Not by any force of Popish Exorcismes , as Romish Priests brag : for wee reade of Priests , yea chiefe Priests , professed Exorcists , adiuring spirits in the name of Iesus , and yet the Daemoniacke set vpon them and wounded them . Io. Bap. R●mi●ian a superiour . Moreouer wee may reade , how Romish Exorcists haue vsed their Exorcismes , aboue a yeere together , vpon one person , and neuer the better . Bodinus , I● . Billet in the admirable H●●●ory of a ●●gician . in his Daemonomania , telleth vs of a Deuill , that told them , that he would not come out for any mans sake , but for a Priest called M●tanus who was a Magician . So little careth the Deuill for a Priests power in Exorcising . See the B. called the boy of Bilson , against the Romish Exorcists . Their words cannot coniure a Diuell : for if they could worke effectually , what neede they set vp so many Counterfeits , to pretend to bee possessed , on whom they might shew their imagined power ? To which , if any Diuell hath at any time yeelded , it was because hee would , and not for that hee was inforced thereunto , to beguile the superstitious Exorcists and others , relying vpon such meanes .

3. Not by the power of any great Diuell , to force out another , as our Sauiour teacheth , Matth. 12.25 , 26. Mar. 3.23 , 24. And therefore not by A●t Magicke , which beleeuers doe detest , Act. 19.19 . as being the Diuels inuention , to which hee may voluntarily yeeld , to vphold the diuellish Art ; but by which hee cannot bee forced , because both the Art and the practice is from his owne selfe .

Therfore diuels are to be cast out onely by the finger of God , Luk. 11.20 . euen by the power of his holy Spirit , Matth. 12.28 .

And the meanes to haue this aide of the power of God , is to bee obtained by fasting and prayer , Math. 17.21 . Mar. 9.29 . And this was the onely meanes in the Primitiue Church , & not by Exorcismes , Lib. 3. c. ● . de Da●●●●mama . as euen Bodinus a Papist doth witnesse , and citeth the testimony of Austin , Chrysostome , Clement , Sozomenus , and the practices of Saint Hilarion , who without the host , without adiuration , without questioning with the Diuell , by onely vsing prayer to God , cast out the Diuell . In ancient times the Daemoniackes , saith the same Author , were brought into the Congregation , and there publique prayers were made to cast out the Diuell , and such meanes haue preuailed in these our dayes , and warrant wee haue from Christ and his ancient Church to vse the same , and not these superstitious , idolatrous , and very diabolicall practices of the Romish Antichristians .

Quest. Quest. 7. 7. Whether the Diuels be willing to depart easily out of the possessed ?

Answ. Answ. No verily ; as appeareth from the plaine euidence of the Scripture , by their crying , when they were to come out . Act. 8.7 . By tearing the possessed , when they were commanded to come out , Luk. 15. 42. and 4 35. By their petitioning Christ to send them into other creatures ; as swine , before they would goe out , Matth. 8. 31. By the force of the Word , which saith , that they were cast out . By that place of Luke 9.39 . which seith , that he hardly departed . Lastly , by the Diuels acknowledging it to be a torment , to bee commanded to come out of the man , Luk. 8.28 , 29.

If then there be no forcing of him , but by the power of God , through fasting and prayer performed in faith : but that the Diuell goeth out , and leaueth the afflicted willingly : great cause there is to suspect ( if there be no counterfeiting ) that the Diuell doth , one way or other , some greater mischiefe , or else intendeth to returne againe , with seuen other worse then himselfe , and so make the last state of the partie worse then the first , Mat. 12.45 .

CHAP. V. That seeing men , or women , or beasts may bee afflicted , from some naturall causes : or that some persons may counterfeite cunningly many things : or that the Deuil may be the sole worker , without consent of a Witch : people are not rashly and in the first place to ascribe the cause to witchcraft .

IT is an euill too common amongst the ignorant vulgars , amongst the superstitious , the popishly-affected , amongst others of a vaine conuersation , which are Protestants at large , neutrals in heart , sensuall , without the power of Religion , and amongst all the generation of vaine people , to thinke presently , when any euill betideth them , that they , or theirs , or their cattell are bewitched , that some man or woman hath brought this euill vpon them . From which irreligious & vncharitable thought , so preiudiciall to their soules safetie , many reasons may withdraw them .

I. The consideration of Gods owne hand , of some naturall causes , of some power of Satan , without any Witch , as in the former Chapter is shewed at large .

II. An approued truth by long experience , that such as little dreame of Witches , and lightly regard them , are hardly at any time or neuer troubled with them : but on the contrarie , such as euer liue in suspition of them , such as feare them , giue to them for feare , and vpon any ill hap are euer dreaming , that they are the instruments , and are most plagued by them , which plainely sheweth , that this their suspition , feare , and ascribing their harmes to Witches , doe much displease God , who maketh them to feele the smart thereof .

III. All doe grant , which haue any knowledge of the power of Witches , that they worke by the Diuell ; they curse , banne , threaten : but hee workes the mischiefe . Therefore keepe off the Diuell , and there is no feare of a Witch . She may bid him goe , but that is , if he himselfe lift ; or if hee please , to satisfie her reuengefull heart , he must haue leaue from God . For her sending giueth not , nor increaseth any power in the Diuell , either to worke his owne , or her malice vpon any . If a mans own sinnes prouoke not God , if our wayes please him , and that hee hedge vs about ( Iob 1. ) wee need feare neither Witch , nor Diuell . But let vs cease to sinne , feare God , obey him , and wee shall be safe enough .

IV. The manifold euils which happen and fall out vpon this so present imaginarie conceit to be bewitched .

1. It withdraweth mens minds from the consideration of Gods hand so , as they doe not humble themselues before him , as they ought .

2. It maketh them thinke , that though it be a Diuell that afflicteth them , yet that he neither is sent of God ( as ill spirits sometimes be ) nor that hee commeth of his owne malicious disposition against mankinde ( when the Scriptures shew the contrarie ) but that the Witch only hath sent him , else had hee not come to torment them . So as heere their thoughts are wholly vpon the Witch , as if hee or shee were the onely commander and ruler in this action .

3. The Deuill hereupon taketh great aduantage , and worketh mightily vpon such persons , which bee so apt to beleeue themselues to be bewitched : For

First , hee worketh in them a slauish feare , to stand more in awe of the creature , then of the Creator .

Secondly , vpon this feare , if any thing happen amisse , hee suggesteth a suspition of this or that party to be a Witch .

Thirdly , the suspition a little settled , hee then stirreth the man or woman to vtter the suspition of this or that neighbour .

Fourthly , the Diuell worketh credulitie in those neighbours , and withall sets them on worke to second the relation , with opening of their suspicious thoughts of the same partie ; and withall , to tell what they haue either heard from others , or obserued from themselues , that may tend to increase the suspicion , that such an one is a Witch .

Fiftly , through this credulitie , this relation , and rumouring this suspicion , from one rattling Gossip to another , it is taken for granted , that such an one is a Witch , and hath bewitched such a man , woman , child , seruant , or beast .

Sixtly , vpon this groweth a generall dislike , with a feare of the said party suspected , so as others vpon any ill hap , begin likewise to blame the same partie for that ill accident .

Seuenthly , to make vp the Diuels plotted mischiefe herein ; he maketh the party suspicious to marke all the words and deeds of the suspected , and to interpret the worst of them , to gather matter to accuse the same of Witchcraft . And to performe this , the Diuell perswades some to seeke to a Wizard for helpe and counsell , which hel-hound telleth them , that they are bewitched , that they liue by ill neighbours : and hereupon returning home , they publish it amongst their neighbours , that now without all peraduenture , such an one is indeed a Witch , and hath done this and that harme .

Lastly , hereupon the Diuell stirreth vp some more impatient , more fiery and inraged than the rest , to seeke reuenge , to hale the suspected before Authoritie , to procure his or her imprisonment , and at last , perhaps , follow him or her to death , which is that which in all these things the Diuell laboured for . For he is a murtherer , and delighteth in bloudshedding , especially of innocent bloud , as it may fall out in this case , and ( as learned men write ) sometimes it doth , vpon onely fallible presumptions .

V. And lastly , they may be drawn from this their rash conceit so sudden , and soon in their minde , by the Scriptures silence , no where ascribing tortures , pa●nes , vexations , anguish in minde or body , losses of cattell or other goods to Witches ; but to Gods hand , Iob 1.21 . Psal. 39.9 . or to men openly and violently wronging , robbing , spoiling and killing , as in Iob 1.15 , 17. or to Diuels , Matth. 15.22 . Luk. 9.39 . but , as is said , no where in all the Bible to Witches .

Quest. Quest. It may heere bee demanded , why the Scriptures doe not any where ascribe , ( as men doe now ) bodily harmes vnto Witches , seeing there is such mention of Witches and Witchcraft in many places ?

Answ. Ans. The Scriptures of God doe neuer assigne instruments to bee set on worke by him , which haue not power in themselues to doe what he imployeth them about , whether it bee Angell , Diuell , Man , or any other creature ; nor ascribeth vnto them any deede , which they cannot do of themselues , without the helpe of some other : But Witches are Satans slaues , who cannot doe those euils , which men accuse them of , but the Diuell doth it for them . Therefore the Scriptures ascribe the Acts to the Diuell as his owne , and not vnto Witches ( though they consent ) because they doe them not themselues .

II. It is done in speciall wisedome from God , to teach all that bee godly ( for whose sakes the Scriptures are penned , and who indeed make them their rule and guide ) to ascribe least vnto Witches , or rather nothing at all in this kinde to them , as the multitude do . But to iudge of a Witch as a Witch , and of her actions , as they are in the practices of Witchcraft , distinct from the working of the Diuell , and her or his consent with the Diuell in euils . For so shall Witchcraft be detested as Witchcraft , as it ought to be ; and not onely because of the mischiefes which befall men thereby , as generally men imagine , which yet are the Diuels , and not the Witches practices , as shall in the booke following bee more fully declared .

A GVIDE TO GRAND-IVRIE MEN. The second Booke .

CHAP. I. That there are Witches .

THough some haue gone about to proue that there are no Witches : yet the contrarie tenent is vndeniably true , that there are Witches .

1. From the lawes that God himselfe hath made against them : 1. Forbidding the practice of Witchcraft , and that none amongst his should bee Witches , Wizards , Necromancers , and such like , Deut. 18.10 , 11 , 12. 2. Forbidding any to goe to them , Leuit. 19. & 20. Isa. 8.19 . 3. His commandement to put Witches to death , Exod. 22.18 . If there were no Witches , what neede these lawes ?

II. From the Historie of the Bible , which nameth to vs certaine Witches , as the Sorcerers of Egypt , Exo. 7. Iannes and Iambres , 2. Tim. 3 8. Those in Babylon , and Persia , Dan. 2. & 5.7 . Isa. 47.12 . Those amongst the Philistims , Isa. 26. and among the Nations driuen out before the Israelites , Deut. 18. 12 , 13. So wee reade of other Witches which were of Balaam , Numb . 22. Ios. 13.22 . of Iezabel , 2. King . 9.22 . of Manasses , 2. Chron. 33.6 . of Simon Magus , Act. 8.9 . and Elymas , Act. 13.1 , 2. It maketh mention of the practices of Witches . Exod. 7.2 . Chr. 33. 6. Isa. 47.9 . Ezek. 21.21 Hest. 3.7 . Thirdly , it speaketh of some going to them , 1. Sam. 28.7 . and sending to them , Num. 22.5 . Ios. 24.9 . Fourthly , It relateth how some Kings put them to death . 1. Sam. 28.3 , 9. and cut them off , 2. King . 23.24 . All this should be false , if there were no Witches .

III. From comparisons and similies fetched from Witchcraft by Samuel , 1. Sam. 15. & by Isa. 29.4 . which were absurd , if there were no such thing .

IV. From Saint Pauls mentioning Witchcraft amongst the workes of the flesh , Gal. 5.20 .

V. From Gods threatning damnation vpon Sorcerers , Reu. 21.8 .

VI. Experience of the truth , both amongst our selues and in other Countries .

VII . The confession of infinite number of Witches condemned and executed .

VIII . The truth of Histories and many relations of their arraignements , and conuiction .

IX . The lawes of nations both Heathen and Christian against them . It is idle to spend time farther in so manifest a truth , therefore hereof , thus much briefely .

CHAP. 2. What kind & sorts of persons they bee , which are most apt to become Witches .

WItchcraft being , as S. Paul saith , amongst the fruits of the flesh , Gal. 5. 20. one may fall into this sinne , as well as into any other , if God preuent it not .

And albeit there bee men Witches , as Balaam , and Elymas ; and women Witches , as the Witch of Endor ; and of both these sexes , of all sorts , young , middle and old age ; of all which , instances may bee giuen : yet of Witches there be commonly more women then men : this is euident ,

I. From Gods publishing his Law against Witches , Exo. 22.18 . in the feminine gender . Praestigiatricem ne sinito viuere .

II. From Sauls speech , when he said , Seeke me out a woman that hath a Familiar spirit , 1. Sam. 28.7 . 1. Chr. 10.13 , 14. In naming a woman , and not a man , it seemeth that women were more addicted thereunto then men .

III. From experience it is found true here , and in all countries , especially of hurting Witches .

IV. From Stories , and relations , euen from these in our owne Kingdome : as of the Witches in Lancashire ; in one of their meetings , there were of nineteene or twenty assembled , but two or three men . The Witches bewitching , the Earle of Rutlands children , were women . Those of Warby were women , and but one man . Women exceed the men , and it may be for these reasons .

1. Satan his setting vpon these rather then on men , since his vnhappie onset and preuailing with Eue.

2. Their more credulous nature , and apt to be misled and deceiued .

3. For that they are commonly impatient , and more superstitious , and being displeased , more malicious , and so more apt to bitter cursing , and farre more reuengefull , according to their power , then men , and so herein more fit instruments of the Diuell .

4. They are more tongue-ripe , and lesse able to hide what they know from others , and therefore in this respect , are more ready to bee teachers of Witchcraft to others , and to leaue it to children , seruants , or to some others , then men .

5. And lastly , because where they thinke they can command , they are more proud in their rule , and more busie in setting such on worke whom they may command , then men . And therefore the Diuell laboureth most to make them Witches : because they , vpon euery light displeasure , will set him on worke , which is that which he desireth . See instances in Bodin , in his Daemonomania . l. 2. cap. 3. p. 144. 150. and the Confession of Mother Demdike a Lancashire Witch : for hee will aske and presse to be commanded : and if hee be called vpon , and not set on worke , it may cost the party his or her life : so displeased is hee , if he bee not set on worke , which women will bee ready enough to doe .

But whether they be men , or women , these sorts following are the aptest to be the Deuils Scholers herein .

I passe by the Infidels , Heathen people in former ages ( from whom these abominations mentioned in Deut. 18.9 , 10 , 11. came into Israel ) as also Pagans , and saluage Nations now , ( amongst whome , by Trauellers relations , Witchcraft is rise ) and I will speake onely of such sorts as be called Christians , and these be

The sottish ignorant , whose eyes are blinded by Satan , 2. Cor. 4.4 . and are led captiue by him , 2. Cor. 2.26 . This appeareth in those Witches , which commonly are detected amongst vs , ignorant , fillie sottish persons , most of them .

The malicious spirits , impatient people , and full of reuenge , hauing hearts swolne with rancor , vpon the least displeasure , being bitter banners , and cursers , and threatning requitall . This is manifest , by the nature , quality , words and deedes of Witches conuicted , who haue shewed themselues to be such , and euer found to bee so . To these may be added ,

Astrologians , Of Astrol. See Delrio . l. 4. c. 3.4.1 . monthly Prognosticatours , Diuiners , Figure-casters , Fortune-tellers , Charmers , Obseruers of times , of luckie and vnluckie daies : for all these are reckoned vp , where Witches , Wizards , Inchanters , and Sorcerers are forbidden , Deut. 18. 10 , 11. Isa. 47.12 , 13.

Of Iuglers and their tricks , See Scot. B. 13. cap. 23.24 . 34. Iuglers also and such legerdemaine companions , who striue to deceiue the eyes , and withall vse speeches , as if they dealt with a familiar , saying , Hey Iacke , vp aloft , Iacke , Passe , and repasse , Iacke , for thy Masters aduantage . Though they thus speake , to beguile people , and sometimes with a Moales skinne stuffed , or a Rats , by candle-light in a corner , feare simple fooles , doing that they doe by actiuitie and nimblenesse of the hand . Yet for that they sport with such resemblances , and vtter words , as the inuocating of a spirit : the reality whereof is called abomination before God , it may be iust with God , to giue ouer such , ( by Law , Rogues ) into Satans snares and deceits , to make them his owne in earnest , whose they would seeme to be in sport , being lewde and vaine fellowes , children of disobedience , as Saint Paul speaketh . To these adde Tumblers , Gipsy , Rogues , and such like , apt to be made Satans slaues in Witche●●e , as they be otherwise his in impietie .

Such as professe to cure diseases , but by such meanes , as haue no reason in the worke of nature to doe the cure , not hath by any ordinance of God from his Word any such operation to heale the infirmitie , and therefore such remedies must be diabolical , and the practisers either Witches already , by their implicite faith , or the next doore to Witches : such be they , as vse Spels , Charmes , and which cure a wound by anointing the instrument which made it , and such like .

To these may be added , such as D. Cotta a Physician reckons vp in a discourse of his , Empericks , Quacksaluers , Ephemerides masters , wandring Chirurgions , and such like .

Those that are giuen to curiositie , to seeke after vaine knowledge , in pride of heart to goe beyond others , to vnderstand secrets , & hidden things , to know things to come . Such as these , not bounding themselues within the limits of reason , nor of Gods reuealed will , fall foule at vnawares vpon the Diuell , and are in great danger to be intrapped by him , and by his inticements made his slaues . Thus was Faustus taken , Bodiu . de Daemo . l. 3. cap. 3. Detrio lib. 6 , monit . 7 , 8. pag. 1048 , 1049. so some Alchymisters catched , seeking for the Philosophers stone .

For curiositie of knowledge , if Reason and Art faile , will moue men to seeke helpe of a spirit , who is ready at hand attending their call , and to draw them into this pit of Magicke , Sorcery and Witchcraft . A iust plague for proud & prophane wits . Of this danger speaketh one Master Cooper : Mystery of Witchcraft , pag. 1● . from which he and another by Gods preuenting grace , was deliuered .

Those that with vnsatiable greedinesse gape after worldly wealth , and immeasurably thirst after Honors , as did Syluester the 2. Benedict 8. Alexander 6. Ioh. 20. & 21. who gaue themselues to Magicke and Witchcraft , See the Pageant of Popes and Be●●● . and so to the Diuell , to come to be Popes .

Those that bee superstitious and idolatrous , as all Papists be . That of these very many the Diuell works vpon to make Witches , is not to be doubted : for Sorcery is the practice of that Whore , the Romish Synagogue , Reuel. 18.23 . Secondly , it is found true , that healing Witches doe vse many of their superstitious Ceremonies , Lip-prayers , Aue-Maries , Creeds , and Pater-nosters by set numbers . Thirdly , when Poperie beare sway heere , then Diuels and Spirits often appeared , and at that time were many more Witches then now . Fourthly , they allow of Coniurers and diabolicall Exorcismes . Witcherie trickes , inuentions of Satan . See the Boy of Bilson . Fiftly , where that Iewish , heathenish , and hereticall religion is , there still are innumerable Witches . De Dae●●● . lib. 4. cap. 5. Bodin relateth , that one Trescalanus a notorious Witch , in Charles the 9. dayes , hauing his life giuen to discouer others , told the King that there were in his Kingdome aboue 300000. Also the same Bodinu ; telleth vs , that there had beene executed in Loraine , while one man Remingius was Gouernour there , nine hundred Witches . Sixtly , and lastly , wee may reade in the Admirable History of a Magician , set out by Papists , and dedicated to the Q. Regent of France , that the Diuell called Verrine , iustified most of the superstitious and idolatrous practices in that Church , 〈…〉 Innocation of Saints and Angels , with the rest : Is it not likely then , that there the Diuel can haue power ouer the Professors of that Religion , which he so well liketh , and approueth of ? This is euident in this something , that so many Priests , Religious men , and religious women of their orders , haue beene found to be Witches , as Bodinns hath lese recorded to posterities in his Daemonomania . Thus wee see the sorts , which principally may be insnared by Satan , to turne Witches .

CHAP. III. Before the Diuell come to sollicite to Witchcraft , hee findeth some preparednesse in such parties , to giue him hope to preuaile .

THe miserable man or woman which becommeth a Witch , maketh way for the Diuel to set vpon them , to make them such . Hee goeth thither , where he is either sure , or well hopeth of entertainment , Mat. 12.44 , 48. He therefore watcheth the time when he may best offer his seruice vnto them .

The preparednesse ( besides that which is common , as impenitencie , prophanesse , vnconscionablenesse , and irrespect to the power of Religion ) are distempered passions , and violence of affections , vaine curiosities , I company , through which occasions he taketh aduantage , and worketh to haue his will . As for example :

When any fall into a passionate sorrow , In a discourse of Spirits , by Sebastian Michaelis D. of Diuin. a Frier . accompanied with solitarinesse , for some losse , as did a woman for the death of her child : in which sorrowfull melancholy moode , the Diuell offered himselfe to comfort her . So at that time to others also in the time of a great death , extremely pinched , and in desperate cases , hee appeared , and at length wonne the former woman , and these to become Witches : for which they were afterwards ( being found out , confessing how they so became such ) condemned , and executed .

When a man is impatient of pouerty , and wil needs be rich , euen against Gods prouidence , heere is preparation for a Diuell . Fox in Acts and Monuments . ●ol. 789. Iast edition . As wee may reade of a young man thus affected , to whom the Diuell offered himselfe to supply his wants , and to fulfill his desire , if hee would become his ; to which he yeelded , and wrote a band with his owne bloud for the ratification .

Master Roberts treatise of Witchcraft , p2 , 46. When one is inraged with anger , plotting reuenge , heere is worke for the Diuell : Thus hee tooke hold of one Mary Smith of Lynne , and brought her to be a Witch , and to make a league with him .

Tryall of Witchcraft in Lancaster . When one is familiar with such a● are Witches : Thus one Alice Nutter , a rich woman in Lancashire was seduced , and one Alison D●uire , and Anne C●●tto● , which they confessed , and were executed for their murthers and Witchcrafts .

When any are addicted to the reading and study of dangerous bookes , inticing to the practice of hidden Mysteries of Magicke , and Inchantments . Thus was 〈◊〉 G●●fred● , See the book of the life & death of Lewis Gaufredy . a Priest , catched , and became a Witch , a very Diuell incarness , in the height of villanies for his pride and teacheries .

Thus by these , and other like meanes , which may bee gathered from the confessions of Witches , they prepare themselues for Satans temptations to draw them to Witchcraft .

CHAP. IV. Of Satans appearing in some uisible shape , to those that he inticeth to Witchcraft .

WHen the Diuell hath once perceiued a man or womans preparednesse , Delrio , lib. 2. q. 27 Sect 1. of Satans appearing visibly . hee taketh his sit time to discouer himselfe , in some visible forme to be seene of them .

That hee can take a shape , it 's not to be doubted ; For ,

1. Hee appeared in a forme like Samuel to Saul , 1. Sam. 28. And Diuines doe thinke , that the seruants that came so immediately one vpon another , to bring Iob heauy tidings , were Diuels , Iob I. and it is held , that he appeared to Christ visibly , Matth. 4.

Zanch. de ●per . ib. 6. die . l. 4. cap. 16. 2. Histories make mention of his visible appearing , and such as doe write de spectris , de bonis & malis Angelis , affirme as much .

3. Witches generally confesse it , as we may reade in the relations of those many in Lancashire , those in Northhampton and Bedfordshire , and in all other places .

Now these appeare not in one , but in varietie of shapes and formes , as in the shape of a Man , or Woman , or a Boy , of a browne and white Dogge , of a Foale , of a spotted Bitch , of a Hare , Moale , Cat , Kitling , Rat , dunne Chicken or Owle , of a Toade , or Crab ; of these haue I read in the narrations of Witches , to which more may be added ; for no doubt he can , if God permit , take any forme vpon him , for his aduantage to deceiue ; though some write , that he cannot take the forme of a Doue , or Lambe . Delrio , lib. 2. q. 28 Sect. 3 .

Wee may in reading finde , that hee varyeth in his appearances , according to the nature , quality and condition of the persons to whom hee presents himselfe . To base fordid ▪ filthy , nasty and blockish , more beast-like then Christian people , hee commeth in the baser formes and more abhorred shapes : to some of them in the shape of Toads , as you haue heard , to be loathed , euen of nature it selfe , if they had not lost it . But to a Faustus , in a religious persons habit , to Gaufredy a Priest , one of some learning and wealth , he appeareth in some humane shape , like a gallant fellow , and so vnto others : for hee fashioneth himselfe so , as hee knoweth to bee best liked , to whom hee commeth to shew himselfe , to make them his .

CHAP. V. Of the league betweene the Diuell and the Witch , with the sealing and confirmation .

WHen the Diuell hath once appeared vnto them , hee leaueth them not , till he get them to make an expresse league with him . See the testimony of many , in Detrio lib. 5. Sect. 16. pag. 659. l. 2. q. 4. pa 99.

This he procuteth of some , sometimes at the first comming , sometimes of others , not before the second , or third comming ; for all yeeld not so readily to this alike : but howsoeuer ; hee is so importunate for this , that he at length preuaileth withall to make them yeeld .

The league on the man or womans part is , In Lavesshire , Bodin . l. 2. cap. 4. to giue their soules to him ( which hee most commonly asketh , as Witches haue confessed ) and to renounce God , as hath beene also acknowledged by Gaufredy and others : sometimes the Diuell asketh not onely the soule ( as he asketh it o● the sottish sort , which care not for it , so they may thinke their bodies safe ) but hee also asketh the whole person , and sometime his goods spirituall and temporall , as the Diuell dealt with Gaufredy , In his life and death . as he plain●ly confessed before he was burnt , who gaue himselfe body and soule , and all to Lucifer . The Couenant on the Diuels part , is his promise , to helpe the poore to foode , the sicke to health , the ref●ll to bee 〈…〉 , the curious to knowledge , the ambitious to honour , as hee did the forenamed Popes , and the satisfying of lust to the lecherous , as he did to Gaufredy , to whom the diuell gaue a seedule signed by himselfe , comprehending the vertue and power of his breath , to inflame any woman or maid with lust , if he could but breathe on them .

This league is vttered either by word of mouth , of such as cannot write ; or in writing by others , and that by their owne bloud : so did Faustus also the young m●n spoken of by Master Fox : so haue others done ( as Bodin relateth ) and haue subscribed the band with their owne hands ; Lib 2. cap. 4. in Co●f●● . Wuri . thus many haue confessed . And Bodinus deliuereth it for a most certain truth , that such as exercise the Art of Witchcraft , of what kinde so euer ( if the Diuell haue visibly appeared ) do make an expresse league with Satan .

This league being thus made and sealed , hee hath a sacrifice offered vnto him of some , & of others some ( as of their ordinary Witches ) hee desireth to sucke bloud : for hee will haue his Couenant sealed with bloud one way or other .

He sucketh in diuers parts of the body , as on the crowne of the head , Lancashire Witch . as the boyes of Bradley , on the brests vnder the paps , as Alison De●ices , on the thighes , In Bedfordshire . as Mother Suttons and Mary her daughters , vnder the right eare , In Lancashire . as Ioane Willimots : vnder the left flanke , as Hellen Greenes : the necke , as Philip Flowers : in the secret parts , as Margaret Flowers : the chinne , as Mother Samuels of Warboys . Warboy Witch . Thus the diuels chuse their sucking places , as they please ; which they doe , as some haue confessed at the change , Ellen G●●●● . or full of the Moone , or when they are set on worke by the Witches .

Besides this sucking , they leaue markes vpon them , sometimes like a blue spot , as it was on Alizon Deuice , or like a little teate , as it was on Mother Sutton and her daughter , of Milton Milles in Bedfordshire .

These markes are not onely , nor alwayes in the sucking place , for the marke was not on Mother Samuels chinne of Warboys , but they bee often in other very hidden places , as vnder the eye-browes , within the lips , vnder arme-pits , on the right shoulders , thigh , flanke , in the secret parts , Bodin . de Damon . l. 2. cap. 4. and seate .

Now after all these assurances made betweene them , that Satan may claime them for his owne , then commeth he to be familiar with them . All haue not one familiar spirit , but some haue moe then others . Some indeed haue but one , as old Denob dike : some haue two , as Chattox , Ionne Flower , Witches in Northhamptonshire . & Willimot : some three , as one Arthur Bill : some nine , as Mother Samuels of Warboys .

To these they giue names ; such as I haue read of are these : Mephastophilus , Lucifer , Warboys Witch . Leices●●gshire . Lancashire Witches . In Gifford Dial. of Witchcraft . Little Lord , Fimodes , Dauid , Inde , Little Robin , Smacke , Lightfoote , Non-such , Lunch , Make-shift , Swart , Pluck , Blue , Catch , White , Callico , Hard name , Tibb , Hiff , Ball , Puss , Rutterkin , Dick , Prettie , Griffet and Iacke . And they meet together to Christen the spirits ( as they speake ) when they giue the spirit a name .

By these familiar spirits they doe what they doe ; these they aske counsell of , they send abroad to 〈◊〉 their desires , if God giue leaue , and they doe verily thinke , that they haue these spirits at command , vpon the making of this damnable and most abominable league , to doe whatsoeuer they please to serthem about .

CHAP. VI. De●in . l. 5. Sect. 16. p. 650. That such an expresse league is made with the Diuell : why hee inticeth his vnto it , and how it is possible , that any Christian should so bee ouertaken , to yeeld thereunto .

THough some may question the truth of this compact , as if such a thing could bee gained at any mans hands that knoweth what a Diuell is , euen mans mortall and irreconcileable enemy , yet is this a certaine truth .

1. From varietie of Scripture , in Psal. 58.5 . the words are to be read thus ; The mutterer ioyning societies cunningly : that is , the Witch with spirits .

2. From the Hebrew word , Chabor , an Inchanter , Deut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18.11 . Isal. 47.9 , 12. which signifieth one ioyned to another in league and societie .

Now what other can that be , with whom the Inchanter is in league , but the Diuell ?

3. From the confession of Witches generally . 〈…〉 Martyri● . Cyprian ( whether the ancient Father or no , I am not certaine ; for some affirme , some question it ) confidently from his owne knowledge auerreth is , that all make the league , as he once did , when he practised art Magicke . The story of Faustus confirmeth it , and all the relations of Witches with vs , as before is noted in the other Chapter .

4. And lastly , the markes found vpon Witches , and also the bloudy bonds sometime , doe strengthen the truth-hereof . For the young mans bond , of whom Master Fox speaketh , was thrown into the Assembly , gathered together in prayer for his deliuerie from Satan .

Quest. If any arke why Satan so laboureth for this Couenant ?

Answ. See for Satans imitation of God , the last Chapter in this Booke . I answer , It may be , I. To anger the Lord in imitating him , ( as h●e labours to doe in all things ) but yet therein to oppose him : for as God maketh a Couenant with his , so will the diuell with his : as God hath his sea●e of his Couenant , so will the diuell haue his markes as God confirmeth his by bloud , so will the Diuell haue bloud to ratifie the Couenant , which he and his make .

2. To increase the sinne of the Witches , to make them desperately wicked without hope of mercy , when they shall remember how they haue renounced God , and 〈◊〉 themselues to the diuell , and thereby haue prouoked the iust wra●h of God to their vtter dam●●tion , which is that which Satan herein labours for .

3. To make them hereby surely his owne , without starting backe , if possibly it may be .

4. To beguile them the more cunningly , when hereby hee maketh them beleeue , that as they are his , so now hee is theirs , at euery call to be commanded , and to doe what they would haue him to doe , according to their lusts .

This conceit pleaseth them greatly , by this they grow proud in heart , that they haue spirits at command to tell them things , to teach them cures , to reuenge their wrong , to worke feare of themselues in others , to haue in many things their wils and desires ; by these are they so fast tyed , as they alwayes hold on this hellish trade , euen to death , except the Lord preuent some with his more speciall grace .

If any wonder how it may be possible , that any reasonable soule , endued with any knowledge of God , and of the nature of a Diuell , should thus be enthralled , let him weigh these things :

1. That man hath lost the image of God , in which he was created , and is wholly polluted with sinne and corruption .

1. Iob. 3.10 . 2. That hereby he is become of very neere kinne vnto the Diuell , euen his owne babe .

Ioh. 8.44 . 3. That being his child , he will doe his fathers lusts , and that , no doubt , in one thing as well as in another ; for men loue darknesse more then the light ; Iohn 3.19 . Ephes. 4.19 . yea and naturally are giuen to worke all vncleannesse , euen with greedinesse , so captiuated are they to their lusts .

4. That man giuen ouer to his vnruly passions , is violent , inconsiderate , and vehemently greedy to haue his desired ends , by what meanes soeuer he can attaine them ; which maketh him seeke means of the Diuel , to become inioyer of his inordinate desires , regarding more the hauing of his present will , then respecting his future state after death : and is more taken vp to obtaine what hee liketh for the body and outward estate in the world , then with care of his spirituall condition and estate before God , which the naturall man very little , or nothing at all regardeth .

5. That Satan hath his wyles , Ephes. 11. his de●ices . 2. Cor. 2. 11. his depth and policies , Reu. 2.24 . his snares to catch people at vnawares , 1. Tim. 3.7 . 2. Tim. 2.26 .

6. That hereupon hee being thus furnished , he dare set vpon any ; yea , euen vpon Christ himselfe , to follicite him , yea , and that to a most execrable implety , euen to haue Christ to fall down and to worship him a Diuell ; Matth. 4. for hee watcheth opportunities , hee seeketh occasions , and the least offered , hee espyeth , and quickely taketh the same , and so preuaileth often , not onely with the rude and so●tish , but with the greatest spirits , and sharpest wits sometimes .

7. That he hath ouer meere naturall men a ruling power , Ephes. 2.2 . who are already in his snare , and at his owne will are taken captiue , 2. Tim. 2.26 .

8. And lastly , that being giuen ouer of God vnto Satans temptation in this kinde , how can they resist ? Man is weake , Satan is strong , and withall subtill to beguile , they may easily therefore yeeld . All these things now considered , it is no wonder to know man to bee thus seduced , and thus by this league to apostate so from God .

CHAP. VII . That besides the former expresse league , there is a secret league made with Satan by some , and who they be .

IT is a generall tenent of Diuines , which write of this subject , that there is a double league , the one open and expressely made with the Diuell visibly appearing , of which in the former Chapter : the other is close , secret , and implicite , in a mutuall consent , but without any expr●sse termes from either the one or the other , as in the former .

With this league the Diuell contenteth himself sometimes , to wit , there , where hee will perceiueth that the party will not be brought vnto the other , which is such a one , as he intendeth not to imploy , otherwise then about seeming good things : or such an one , as he is contented to let him or her to make an outward shew of Religion , to goe to the Church , to heare the Word , and to be able to talke thereof , as one that hath written the Mysterie of Witchcraft , M. Cooper , his Mystery of Witchcraft . hath by his experience obserued .

For it s very probable , that Satan dealeth not altogether with all his now , as hee did once amongst the Heathen , and yet now doth amongst Pagans ; nor as he did with the blind sots vnder Popery , or with some of the better learned in that kingdome of darknesse ; nor as he doth with some ignorant , sillie , blockish people amongst vs , vncapable of the knowledge of the Truth and power of Religion : but that now , as hee hath taught his Grand-sonnes , the Iesuites , to refine Popery somewhat , and to hide from their Proselites in the entrance , the grossenesse of their Idolatrie , to make them swallow downe Popery at the first the more easily : so hath Satan done in this Arte of Witcherie .

Or , it may be this , as Christ allowed some , which openly as yet did not follow him : to haue power to cast out Deuils in his name , Mar. 9.38 , 39 , 40. who were not , as hee said , against him , nor could lightly speake euill of him ; so will Satan haue some also , which shall not openly bee his followers , but yet shall worke by his power , and herein also imitate Christ .

If it be asked , Who these be , that thus are by a secret league workers by Satan ?

Answ. I answer in some sort , by way of similitude , from the direction of that place in Mat. 9.38 40. for Satan will bee Gods Ape in all things whatsoeuer he can , and therefore will be also imitate , Christ herein .

1. They are such as inuocate the Deuill , by certaine superstitious forms of words and prayers , beleeuing that these meanes can effect what they haue offered them for , and doe withall earnestly desire , to haue them eff●ctuall . Now the Deuill hereto consenteth , and affordeth his power , at the vtterance of the words , to bring the thing to passe which is desired : Here therefore , is a couenant and mutuall consent on both sides .

Master Perkens his discourse of Witchcraft , chap. 2. For if a man or woman bee content to vse superstitious formes of inuocation for helpe in time of neede , and in vsing them , desireth in heart to haue the thing effected , if the Deuill worke the feate , there is a secret compact : for they haue desired , and he hath consented .

2. They are such as doe know , that neither by Gods worke in nature , nor by God● ordinances from his Word , the things they doe , are warrantable , ( but rather heare such things forbidden , ) and that they also are absurd to common reason , Deut. 18. M. Roberts in his treatise of Witchcraft , p. 67. 72. and yet will they doe them , because they find an effect answerable to their expectation ; As for example , to vse Spells , and Charmes , which are plainly forbidden by God , and against which many arguments are alleaged by a learned man . Hereto adde that which before I haue mentioned : The healing of a wound by anoynting the instrument which gaue the wound , which Ke●kerman , both by reason and diuinity proueth to be Witcherie , and sheweth that one Anselmus the Author thereof , was a very Witch . Anselmus Parmensis . Delr●● , ● . 1. c. 4. p 24.30 . Many other Witchery trickes better to be concealed , the● named , many vse , by which they suppose to find helpe .

For if the remedie be not naturall , then it is supernaturall ; if supernaturall , then either from God , and so hath warrant from his Word , and is ordinary , not miraculous ; for that worke of God hath ceased long since ; or else it is from the Deuill , as the workes wrought by Spels , For vaine & superstitious obseruations , see Debio , l. 3. p. 2. q 4. Sect. 2. p●g. 446. 457. and Charmes , superstitious prayers , and such like , forbidden by God , must needs be .

Therefore such as doe these things , are in a kind of league with the Deuill , though ignorantly they thinke otherwise ; because they are pleased to lay aside their reason , as men , to iudge of a naturall working , and their Religion as Christian men , in that they will doe such things , which neither in themselues , nor by Gods ordinance , haue any power to effect that which they goe about to worke by them ; but only by the diuels power , who therefore is very well contented , to satisfie herein , their desire , and so is there betweene them a secret compact and league .

3. As those which in Christs name cast out Deuils , though they openly followed not Christ , yet finding successe in their attempts , were not against Christ , nor likely could speake ill of his power , by reason of their secret and implicit faith & Couenant with Christ : so these sorts of persons , finding their practices succesfull , are not against Satan , nor can lightly speake ill of his working power , because of the secret and implicite league they haue with him , and especially , because of the profit they find come to them thereby .

Quest. Quest. It may be here asked , why Satan will not vrge these , to make a more open league ?

Answ. Answ. It may be , besides the former reasons noted before , that he rests satisfied with this thought of them , that they are on his part , because they are not against him ; as also he is content to let them please themselues with hope of Gods mercy , for that in thus doing , they suppose they sinne not , nor are in danger of the Deuill , nor vnder Gods wrath , as the other are , because they fall not so fouly into the pit of destruction , by an expresse league , as the other sort doe .

CHAP. VIII . That there are such as be called good Witches , and how they ●●●y be knowne .

AS in Gods Church there be good and bad ; So in this kingdome of Satan , there are good and bad Witches .

These good for white Witches are commonly called blessers , healers , cunning wise men ; or women ( for there are of both sex●s ) but of this kind , many men .

These haue a spirit also , as one Ioane Willimor acknowledged , In the Discourse of Wichcr●ft , against the E. of ●uil . children . and are in league with the Diuell , as well as the bad and black Witches be .

By their spirit they learne , who are bad Witches , and where they dwell , who are strucken , forespoken , and bewitched , and by them they learne how those doe , whom they vndertake to amend ; for the spirit is sent vnto their patients from them ; all which the foresaid Ione Willimot acknowledged before Authority in her examination .

The profession of these Witches is , for the most part , to heale and cure such as bee taken , blasted , strucken , forespoken , as they vse to speake , and bewitched : all which cures they doe by their compact with the Deuill .

But though these Witches be almost all healing Witches , and cannot doe to man , or beast any hurt , except they procure some other to doe it , yet we may finde , that some of these sometimes haue the double facultie , both to blesse , and to curse , to hurt , and to heale , as it is probable Balaam had , at the least in Balaks imagination , Numb. 22.6 . For he ascribeth to him the power of blessing & cursing , as had a famous Witch , one Hartley in Lancash●re , and a woman Witch ; of both which , Master Cooper in his Mysterie of Witchcraft doth make mention . But , I say , for the most part , I finde them curing Witches ; some more obscure , and some more notable then others , as was the Sorcerer Simon Magus , who be witched the people so , Act. 8. as they verily supposed that he did that hee did , by the power of God . when the Text telleth vs , ●hat it was by Sorce●ie , and ●o by the power of the Diuell .

Their reward is for their curing , what people commonly wil giue them ; some take more , some take but a little , often nothing , and some may not take anything at all , as some haue professed , that if they should take any thing they could doe no good ; of such an one Bodin maketh mention , which went ●ll in patched and ragged cloathes . Heere also the Diuell will imitate Christ , In Damon● . lib. 3. cap. 2. who said Freely ye receiue , freely giue .

The good Witches ( vntruely so called ) may be sundry wayes knowne .

I. From the qualitie of the party , one commonly very ignorant of religion , Deut. 18. an oberue● of times , of good & bad dayes , of good and bad lucke , very superstitious in many things not induring willingly such as ●care God , and such as delight in his Word . They are also fantastically proud , as Simon Magus was , who boasted much o●●imselfe , as these doe of their gift and power ; as those in Spaine , which call themselues Salutadorres .

II. By his or her vnwillingnesse to conferre , either with godly and learned Diuines , of their Faith & good prayers , by which they professe to do such cures , or with godly and learned Physicians , about such ●edicines as they prescribe to procure health : both which they auoid , lest their works of darknesse should come to light , and they be discouered to bee Witches .

III. By their priuate and secret whisperings , mumblings and muttering● with a low voice , 〈◊〉 was the manner of Witches to doe in old time , Isa. 8.19 . & 29.4 .

IV. By professing to bee able to helpe such as bee bewitched and forespoken : Bodin . in Dem. l. 3. c. 1. &c. 20. P●●lo Iudeus . for the supernaturall worke of the diuell , as in case of be●itching , cannot be cured ( as learned men affirme ) by any natural meanes : this Witches haue confessed also , and therefore must be by a league betweene the Diuel and the Witch .

V. By the meanes which they doe vse to helpe such as come to them for helpe : as See Del●io , Lab. 3. cap. ● . & ● . By onely touching the party : Bodinus giueth instances , who thus cured the Ague & Tooth-ach . 2. By saying certaine prayers , as Anne Baker did , Leicestershire Witches . and Ioane Willimot : which be Popish set prayers many of them ; as so many Creeds , B●di● , e 3. .5 Aue-Maries and Pater-nosters , as a Witch confessed to me . 3. By Charmes and Spels , absurd , barbarous and ridiculous forms of words , and such like meanes , which haue no power from naturall working , nor from the ordinance of God , and therefore must needs be from the Diuell .

VI. By the remedies which these prescribe vnto others to doe , to haue helpe , as * * Our late reuere●d Dioćelan B. L●kes , worthy of eternall memory said , this was a note of Witch if not a counte●feit . one or two medicines for all diseases , impossible in nature to bee a●aileable in so great varietie , and therefore do no good , and are prescribed onely to couer their diabolicall practice and Witchery . So to prescribe medicines made of such things , as are abhorring to nature , of which Bodin maketh mention . Bodin Daemo●o . lib ● . cap. 2. & 5. See Sc●t of Witchcraft , for Charmes , Amul●● , and other things , b. 12. c. 9.14 18. Delrio lib. ● . c. 4.9.3 , 4 His Treatise of Wi●cher . pa. 53.64.66 See Bodin . Demo. l. 3 . cap. ●● To prescribe Charmes , popish prayers , popish superstitions , and very Witcheries themselues , as to hang Amulets about the necke , and certaine pieces of holy Scripture , to goe and scratch the suspected , to burne some of his or her haire , or some part of the beast bewitched , to pricke a needle or bodkin vnder the stoole where the Witch sitteth , to make a Witch-cake of Bakers meale , and the bewitched parties V●ine : see for this and some others the like vanities , in Master Roberts practices , vnbesitting reasonable men , and ●ober Christians .

VII . By their foreknowledge to tell who those be that come to them , why , and for whom they come . Thus could the Witch of Endor tell , that he tha● came disguised , 2. Sam. 28. was Saul . Thu● could hee that made the Witchcake , tel the party which came to him to helpe his wife , of whom Master Roberts doth write . That such are Witches , Bodinus bringeth instances out of Flanders , Lib. 3. D●●mo . cap. 5. Portugall , France . To tel also who are bewitched , and how , and who are Witches , and where their marke is ; these be Witches : for all these things they know by their spirit , as Ioane Willimot the Leicestershire Witch did confesse ; part hereof in her first , & part in her second examination , before seuerall Iustices . For this foreknowledge Physicians haue not by their Art , neither haue these ignorant persons this by diuine inspiration , and therefore by compact with the Diuell .

VIII . By shewing the suspected in a Glasse , Giff●dia his try all of Witchcraft , Fernel . l. 1 c. 11. ●● abdit rer●●● causas . Reade Pater de L●●●● de spectris transl . by Zach. la●● , ●● . 12. pa. 12● . as hee that made the Witch-cake did , before mentioned , who shewed the Witch Mary Smith in a Glasse . Fernelius speaketh of such a Witch , whom he , as himselfe saith , saw . This is an vndoubted marke of a Witch , as one Master Edmunds of Cambridge told me , who was one that for a time professed to helpe men to goods or money stolne , who was once by the heads of the Vniuersitie questioned , as he confessed to mee , when hee had better learned Christ , and giuen ouer his practice that way . He told mee two things ( besides many others , in a whole afternoones discourse at Castlehiningham in Essex ) neuer to bee forgotten . 1. That by his Art he could find out him that stole from another , but not for himselfe . 2. That the ground of this Art was not so certaine , but that hee might mistake , and so peraduenture accuse an honest man , in stead of the offender , and therefore gaue it ouer , albeit he said hee might haue made two hundred pound per annum of his skill .

IX . By paines and like torment comming vpon this good Witch , which is vpon the bewitched . Conference I had once with a suspected healing Witch , a man miserable poore , and of an horrid countenance , of whom I asking how hee knew a man or beast to be bewitched , hee told mee by two things . First , by his trouble in saying his prayers for the bewitched , which then he could hardly remember , and much adoe he had to make an end of them ; which prayers were so many Creeds , so many Aue-Maries , so many Pater nosters . Secondly , by the paine which would seaze on himselfe as soone as he began his prayers , the very same which was vpon the bewitched . This skill hee learned of a woman , which taught him a secret , but what that ground of this Witchcraft was , that could I by no meanes procure him to reueale . Some know who are bewitched , as before I shewed , by their spirit , & some by some Witchery means , of which Bodinus maketh mention , and of many vaine people yet put in practice , Lib. 3. cap. 11. when they suspect a party ; for which they deserued to be punished , if they had their desert .

X. Lastly , by requiring Faith of such as come vnto them : Physicians expect it not , neither dare any truely fearing God , rob thus God of his honour ( who curseth such as trust in man ) and yet these Witches professe , that they cannot heale such as doe not beleeue in them . Lib. 3. c. 1. & 2. This Bodinus sheweth by examples three or foure , whereof one Healer came to a Bishop , and willed him to trust in him to cure him , and this was in the hearing of Bodinus himselfe , there in the Chamber , and one Doctor Faber , a learned Physician . Thus may these , falsely so named good Witches , be discouered .

CHAP. IX . That none ought to goe to these Wizards , Witches , blessers , healers , cunning men or women , for helpe .

Delrio li. 6. Sect. 1. q. 2. pa. . 936. THat none ought to resort to these miscreants and cursed caitises , there be plenty of reasons .

1. The Charge and Commandement of God , forbidding the same expresly , Leuit. 19. 31.

2. It is a spirituall defilement and Whoredome , for the Scripture faith , they go a whoring , Leuit. 20.6 . and are defiled by them , Leuit. 19.31 .

3. It is a dealing with the Deuill , and seeking of helpe from him , as Ahaziah did : 2. Kin. 1.3 . Bodin . lib. 1. cap. 6. for you haue heard by the confession of a Witch , that such haue a Familiar , and some haue beene knowne to inuocate the Deuill to cure another : And surely their mumbled , and senselesse prayers , what are they , but watch words betweene the Deuill and them ? I knew one , that hearing a little boy greatly tormented in the next roome where hee was , went out into a back-side , and staying sometime there , returnd in againe , but yet in a great sweate , the boy that had cryed a whole weeke , ceased presently his crying : the Wizard prescribed ( if the child telt paine againe ) a certaine medicine of diuers hearbes , which I had from the man himselfe : but ouer the head , and before hee beganne to prescribe the medicine , these words must bee written , as they were taken from his owne mouth . Onguint manera Iaiaanquintmanera , very senselesse ; but in these words were hidden the power of the medicine , and were the watch-word betweene the Deuill and him , to effect the worke . Those therefore which goe to these Wizards , seeke helpe of the Deuill .

4 It is an heathenish practice , to seeke to such , I●a . 19. 3. & 65.4 . 2. King . 17.17 . Now wee should not be like the abominable heathen , Ie 10.2 . in any euill , much lesse in these abominations .

5. They which seeke vnto them , are commonly wicked , and euill people , haunted themselues by an euill spirit , who suggesteth this course into them , as hee did into Saul , 1. Sam. 28. yea , such as esteeme of these , and thinke they worke in Gods name , and by his power , are bewitched in so thinking , Act 8.9 , 11.

6. It is found true by dayly experience , that those which most vse them , most neede them : for these Witches either breede , or nourish diuelish and vncharitable conceits , in those that seeke v●to them : as that they dwell by ill neighbours ; that when any ill happeneth vnto them , to theirs , or to their Cartell , that they are blasted , taken with an ill planet , strucken , that some ill thing went ouer them , that they are ouer-looked , forspoken , and bewitched by some one or other , and therefore they must seeke for helpe , and this must be of them , or of such as be like them , Wizards and Witches . By which speeches , and wicked counsell , they are continually kept on worke in daily seeking to them , when any , the vry least crosse happeneth vnto them , because they are euer imagining Witchcraft , and that the onely remedy for helpe is , to seeke vnto these .

7. Learned men of all sorts generally condemne this running to these Wizards : Saint Augustine , Lib. 10. de ●●u●t Dei. In p● . 45. In hom. 7. ad Colossenses K. Iames in Daemon . l. 3. c. 5. In his treatise of witch . p. 61. 62. See all that haue written on the Com. Exod. Leuit. Deut. Saint Busili and Saint Chrysostome . Hippocrates an heathen , calleth those Nebulones , which by Satannicall meanes , professe to cure diseases , and saith , ( marke an Heathens words ) That God which purgeth the most desperate euils , is our deliuerance . Some Schoolmen hold it to bee an Apostasie , to seeke and vse helpe of Witches : Aquinas , Bonanen . Albertus , Durand , Scot. b. 12. c. 18. & b. 16. c. 3. Bodin . l. 3. c. 2. & 5. cited by Bodin . Master Roberts citeth the Lawes of Emperours , and the decrees against such . All the godly and learned Diuines in our dayes doe condemne the same , the dead by writing , the liuing vina voce in their Sermons .

8. They often lose their labour , for sometimes the healer is but a Counterfeit Witch , ( worthy seuere punishment for deluding people : ) And though a Witch , yet can hee , or shee doe nothing , but by the Deuils helpe , and he himselfe hath confessed to the Witch , that hee cannot cure that sometimes , which at the bad Witches instigation hee hath inflicted . Againe , Satan , though hee hath his healers , yet must they liue one by another : therefore he healeth for one Witch , one or two diseases , for another more , not for one all , and this , as it happeneth by their conditions , in the bargaine-making with the Deuill , when they enter into league with the Deuill . Sometime this white Witch cannot cure the bewitched , without the consent of the bad Witch , which caused it , or ( which is fearefull to thinke vpon , ) till the same disease be put vpon some other , or that the Witch be bewitched to death , which hath inflicted the torment vpon the diseased partie . All these Bodinus noteth , with examples cut of Sprangerus an Inquisitour that examined , See in Scot , booke 12 chap. 7. a notable coozening trick of such a W●tch , to make her speech true in accusing an honest woman , for a W●tch . had the confessions , and put to death great numbers of Witches .

These Witches , to keepe their credit , often deliuer their medicines with an I● : If it doe no good , come againe . When they r●turne and finde that the Deuill hath not remoued the disease , or that God being displeased , will not let them ; then the Wizards blame them , that they came not in time , or they applied not the meanes aright , or that they wanted faith to beleeue , or at least they acknowledged their power not great inough , and therefore they aduise them to goe to a more cunning man or woman , and so direct them vnto another Witch , or Deuill , for helpe , worse then themselues .

9. And lastly , Leuit. 20.6 . the Lord threatneth to set his face against that soule , and to cut him off from amongst his people , that seeketh vnto them .

Let these reasons disswade vs therefore , from helping our selues by such detestable means so abhorred and hated of God .

CHAP. X. That many yet runne vnto these Witches , and their reasons which they alleadge , answered .

THere is no action so bad , but if men either get , or saue thereby , there will bee both the practice , and the approbation thereof , euer by some : so are men captiuated to the care of a bodily safety , and preseruation of an outward estate in this life . So it happeneth in this case , of going vnto , and seeking helpe of Witches , who vse such reasons as these , to countenance their going to them .

I. Such surely worke by God , because they vse good prayers , and good words , and often name God .

But to answer this , let them remember that the Diuell himselfe can vse good words , Mar. 1.24 . and 5.7 . Act. 17. that hee can counterfeit the habit and words of an holy man Samuel , 1. Sam. 28. 13 , 15 , 17. that he can turne himselfe into an Angell of light , 2. Cor. 11. Therefore hee can teach his seruants to faine holinesse . As for their prayers , they are foolish , popish , superstitious , if not all , most of them , and some of them learned of the Diuell himselfe , Bodin . l. 3. c. 5. as some haue confessed .

II. That they vse oyntments , hearbs and medicines to cure the diseased .

I answer , These are but colourings to couer their Witcherie .

1. Because they vse but one medicine , and the same commonly to cure many diseases .

2. Because they cannot cure any disease , but that which is by cherie , and therefore they say , that such persons , or that thing is bewitched , for which the commers to them seeke remedie , shewing hereby what diseases they can cure . Therefore naturall medicines to cure supernaturall diseases , are vsed onely to hide their Witchcraft , and sorceries .

III. That it may be , as some thinke , that they haue a gift from God , this way to doe good .

Answ. There is no reasonable probabilitie for this , for then God would not condemne them , nor such as seeke to them : neither would hee suffer his seruants to bee so afflicted , ( as you haue heard ) in vsing his gifts ; hee would not so ill reward his seruants : and this conceit of being the power of God , was in the bewitched Samaritans , who thought so ou r●well of Simon Magus , as these Samari●an-like bewitched people do of these silly Ma-gooses .

IV. That they haue indured great torment , and great losses of cattell , and could not otherwise finde helpe .

Iob was in another manner tormented , and receiued farre greater losses , yet he depended vpon God , patiently waited his leisure , resolued to trust in God , though hee should haue dyed , and therefore was at length deliuered . A woman which had a disease twelue yeeres , & had spent all she had , vnder the hands of Physicians to be cured , but could not , but rather grew worse , yet shee resorted not to diabolicall means ( that we reade of ) though ordinarie meanes failed her , but waited Gods good time , and was miraculously deliuered , Mar. 5.25 . 29. So another woman had a spirit of ●●fi●mi●ie , and was bound by Satan eighteene yeeres ; yet she would not ( for any thing wee know ) vse any ill meanes for her helpe : for the Text saith ; Shee was a daughter of Abraham , Luk. 13. 15 , 16. and therefore was at the length also cured .

V. That many haue gone to such , and found present remedy .

1. As some haue found remedy , so other some haue not , euen by your owne testimony ; so set one against the other . 2. The lawfulnesse of an action is not to bee iudged by the successe . Wicked men in ill wayes prosper sometimes , to the hardening of their heart in euill , and so is there a spirituall plague vpon them for their wickednesse , which they doe not consider of . 3. Wee haue the Apostles lesson . Rom. 3.8 . We may not doe euill , that good may come thereof : the going to them God forbids , and therefore euill : and bodily ease will not excuse the sinne before God .

4. Let such consider what before is deliuered , touching such as bee holpen , whether they continue well , or whether a worse euill hath not after befalne them , or whether the like hath not hapned to some of theirs , or to some of their cattell , or to some of their friends , as stories shew , that so it hath hapned , and so it may still fall out .

VI. That they haue helpe from these at a little or no cost at all , whereas Physicke is very chargeable .

But let such consider , that physicall meanes is of God , in the vse whereof wee may pray for a blessing ; whereas this is of the Diuell , and the remedy with a curse . We cannot , wee may not pray to God to finde remedie in seeking to the Diuell . It 's also a miserable sparing , to spare the purse , and to damne the soule .

VII That these speake against bad Witches , and often discouer them , and therefore cannot they themselues be bad .

This is no good argument ; for hee may bee bad inough himselfe , that speaketh against another , in some thing worse then himselfe . As for the discouerie of a bad Witch , you haue heard by the testimony and conf●ssion of a Witch , that this they doe by the Diuels telling : Therefore being in league with the Diuell , they are for all these pretexts to bee detested , and their villanies before God to be abhorred .

CHAP. XI . That there are bad Witches ; and here of their profession , and practice , and how many things must concurre in bewitching any thing .

ALl Witches , in truth , are bad Witches , and none good ; but thus we distingu●sh them , after the vulgar speech : It is needlesse to make particular proofe of this sort : Historie , experience , and confessio● of such Witches are euidence inough .

Of this sort are men , but very many women , yonger , and older , but almost all very miserably poore , the basest sort of people , both in birth and breeding , most incapable of instruction , and cursedly negligent , and prophanely contemners of the sauing knowledge generally , people they are of ill natures , of a wicked disposition , and spitefully malicious against any with whom they are displeased , eagerly pursuing to be reuenged .

The profession of these is , by the Diuels instigation , onely to doe hurt . To doe mischiefe is their common practice : ye● some of them also ( as with the white Witch ) the Diuell dispenseth with , The tryall of Lancashire Witches . to helpe , as well as to hurt , as the Lancashire Witch Chattox could by he owne confession : and that ol● Mother Witch Dembdike , as o●her Witches at the Barre con●●ssed of her . In the arraignment of the W●tche of Warboys In Daemono . l. 3. c. 5. So could Iohn Samuel the Witch of Warboys bewitch and vnbewitch , as his wife confessed : and examples of these Bodinus giueth .

All these Witches haue Diuels and familiar spirits , as is ●uident by the confession of a multitude of Witches ; those in La●cashire , Leicestershire , Bedfordshire , Northamptonshire ; by others in France , Germany and other places ; so as this is a truth not to be doubted of .

These spirits appeare in sundry shapes , yea the same spirit to the same party in diuers forms , as Chattox Diuell called Fansie , would be sometimes to her , like a browne Dog , sometimes like a Man , and sometimes like a Beare , as shee confessed .

These spirits are receiued of one from another Witch , Discouery of Leicester Witches . as Ioane Willimot had a spirit by William Berry her Master , who receiued it by his blowing into her mouth . This Ioane afterward helped Ellen Greene to two spirits . Many such instances may be brought .

But the Diuell vncalled commeth and offereth himselfe to most , as hee did to Dembdik● , to Iames Deuice , to Lewis Gaufredy , and infinite others . Some call for one by name , through the perswasion of another , as once a boy at Bradley calling Bun , In Wiltshire Bun , looking vp to the thatch of the house , there leapt a Toade to him , which went vp to his crown , and sucked . Some Witch calleth spiri●s to g●ue them to others , when before they haue drawne them to consent to haue them , as the forenamed Willimot did , called Pusse and Hiffe , and gaue them to Ellen Greene. Some Witch teacheth another to vse some ceremonie to haue a spirit , as to goe to the Sacrament , and bring away the bread , and to giue it to the next thing which they should meet , as old Dembdike aduised Iames Deuice to doe : ●ancaster Witch . or to goe about the Churchyard , and to kisse whatsoeuer they meete . By these , and many other such like wayes these common Witches come by their spirits : for of other Magicians I speake not heere .

By these damned spirits doe these cursed caytiffes worke all their malice and mischiefe . For these they call , when they would doe harme , as farre as these spirits haue power to doe hurt , and then bid them doe this or that for them . Thus Iames Deuice willed Dandy his spirit to goe and kill Mistresse Townley . Elizabeth Deuice the Mother , called Ball , her browne dogge , to kill Iohn Robinson . Chattox called for Fansy her dogge , to goe and byte one Moores Cow to kill the same .

For these spirits can doe great mischiefe , Delrio , l. 2. q. 9 , 10 , 11 , 12 , 13 , 1● . if God permit , many wayes . They can worke vpon the minde of men and women to stirre vp lusts and ill passions . Gaufredy had a spirit to st●rre vp lust in any hee breathed vpon . In his life and death . Philip Flower had a spirit , Leic●s●er Wi●ch . to make one Thomas Simson to loue her : other instances Master Roberts doth giue . In his Treatise of Witchcraft . Roberts pag. 57 , 58. They can make men and women madde and frantique , as Mary Smithes spirit did Edmund Newton . They can annoy the body many wayes ; the relations of the tryall and arraignment of Witches , are full of variety herein . They can kill both man and beast , Delrio , lib. 4. part 1. q. 3. sect. 2.3 , 5. and blast corne , and doe many other euils and harmes : needl●sse it is to take vp time with instancing particulars : they can bespot linnen cloathes with pictures of Toads , Snakes , and other vermine ; as the spirit of one Hellen Ienkenson did a Buck of cloathes of Mistresse Moulshow , Northhamptonshire Witch . because she had the day before helped to search the Witch , and found the marke vpon her . Thus they worke by their spirits , and else by themselues can effectuate nothing : neither can the spirits doe any thing without Gods permission .

For this wee must know , Delrio , lib. 3. p. 1. q. 1. pag. 354. that three things must concur in the bewitching of one man , or any other thing whatsoeuer .

1. Before any of Gods creatures can be annoyed , he must giue way and permit the same : this all will grant , who acknowledge a diuine power and prouidence of God ruling and disposing of all things .

II. Then the operation of the Deuill , according to the power of God permitting , which hee knoweth either before , as is cleare in the story of Iob , Chap. 1. and 2. also by the relation touching the Witches , which bewitched the E. of Rutlands children ; where wee may reade , how Ioane Flower , called for , and willed Rutterkinne her Cat , to goe and mischiefe the Lady Katherine , and the Cat cried Mew , and thereby shewed the Witch , that she could not doe her any hurt . Or the spirit knoweth not before , but when he hath gone and made triall , and then findeth his power limited , as we may reade in the relation of the Warbois Witches : how Mother Samuel sent two of her spirits against Master Throgmorton and his wife , who making triall what they could doe , returned , and told her , That God would not suffer them to preuaile .

III. Before the spirit worke for any Witch ( though he will goe for himselfe , and of himselfe , where he hath no league with the Witch ) yet to do for her or him , hee will not , without their consent and will , to make them guilty with him . The Witch therefore must doe something to set him on , as to call him , to bid him goe , to giue him something before he goe , as an old Witch gaue him a Cocke : of which wee may reade in Master Giffords Dialogue of Witches . So they send , but the Deuill doth the harme , and not they .

Neuerthelesse they are made guilty of these mischiefes . 1. Because they call them and bid these spirits doe such euls . 2. Because they speake , and doe such things as please the Deuils , and which they desire and counsell to haue done , while they themselues goe about and doe the mischiefe , ( which though the Deuils can doe ) yet will they not doe it for them , without these watch-words , and signes . 3. That they thinke verily , that they haue giuen them power to do the mischiefes , laid to their charge , and thereupon they confesse , they hurt such and such persons , or killed this or that man or beast . 4. Because they assume to themselues , a kind of glory within themselues , when the people feare them , and they haue a ioy in their hearts , that they can awe others so by such thoughts of them . 5. And lastly ▪ by the Couenant made with the Deuill , they thinke , that what hee doth , is done by their commanding power ouer them , and that they must so do , because they will haue them to doe so .

For these reasons may the Deuils deedes bee imputed to them : and they may be said to doe , what the spirits doe , though their owne words and deedes haue no force in them of themselues , to effect their wills ; albeit Satan maketh them beleeue otherwise : but herein are they notably deceiued , as also when they thinke themselues to haue him at command to doe their pleasures : for ,

1. The spirit will do more sometimes , then the Witch would haue him . For Agnes Samuel a Witch of Warboys , i●treated the spirit Blue ▪ that Mistresse Ioane Throgmorton might not haue any such extreme ●its : but shee could not preuaile with him .

2. He will not vndoe that sometimes which the Witch wisheth to be vndone againe , Dod i● l. 3. c. 2. p. 247. as the Witches of Warboise , all three , endeauoured to vnwitch the Lady Cromwell , but could not .

3. Hee will threa●en the Witch , and offer some violence vnto her , if shee will not doe what he would haue her , as the spirit did old Dembdike , Lanc. Witches . who shoued and pushed her into a ditch , because she would not goe and helpe Chattox the Witch ( whome Dembdike could not abide ) to make pictures . So Chattox spirit threw her downe , because when hee appeared , shee would not speake vnto him . Yea , In his booke de Daemon● . Bodinus telleth vs , that when one called his spirit , and then did not set him on worke , he presently killed him .

4. Hee will annoy them , as he did Mother Samuel , tormenting her in her body grieuously : Warboys Witches . & as he did Chattox , taking her eye-sight from her , yea , and would sometimes come gaping vpon her in the forme of a Beare , with open mouth , as if he would haue worried her , as shee confessed .

5. Hee will discouer the Witches practices , and will endeuour to bring them to their confusion and end : as the spirit told Master Throgmortons children in their fits .

Roberts in his Treat . of Witchcraft , p. 79. 6. And lastly , hee will faile them , and breake promise with them , in their greatest neede ; as he did a famous Witch in Hungarie , after shee was in prison , where wanting food , did then eate her owne flesh and perished .

Thus wee may see , how little command they haue ouer spirits , but as the spirits lift , for their owne aduantage .

CHAP. XII . To know whether one bee bewitched , and the signes thereof .

GOd permitting , and the Deuill working at the Witches command , Delrio . l. 6. c. 2. Sect. 2. q. 3. p. 969. man or woman , beasts or other creatures may be bewitched .

Now , to know who are bewitched , what course better can bee taken , then to gather the signes from such as certainly haue beene knowne to haue beene bewitched , and that by the confession of Witches arraigned and condemned for the same : as ,

When learned and skilfull Physicions can find no distemper in the body , or any probable reason of any naturall cause of such griefe , pangs , and violent vexations , as the patient in the iudgement of all the beholders doth endure : as Master Throgmortons child did , when neither Doctor Barrow , nor Master Butler , learned Physicions , could yeeld any sound reason of ; as to neeze lowde and thicke , almost halfe an houre together , till blood come out of the nose and mouth : to haue a great swelling , and heauing in the belly , then a passing to the throate ready to stoppe her breath , to make one speechlesse , and set the teeth together , to shake sometimes the legge , sometimes the arme , sometimes the head , as it were a feuer or some running palsie , to thrust out ones arme so stiffe and straight , as not possible to bow it , and such like motions as befell those children .

When some parts of a man , now fingers , now toes doerot , and no rules of Art , or experience can doe any good , but rather the worse , by the best meanes ; or if seeming in the Euening to bee healing , Roberts his Treatise . in the morning to be found to haue gone backward , as it did with one Iohn Orkton , bewitched by one Mary Smith of Linne .

When a very healthy body on a suddaine shall feele violent torture , pinching at the heart , bereauing him of sense , and so distract the patient , as hee or shee is ready to teare the haire of their head , as it befell one Elizabeth Hancock , bewitched by the forenamed Mary Smith , Relation of Lancashire Witches . or being in health , strong and trauelling by the way , to be suddainely taken , and to fall down lame , become speechlesse , lose the vse of one side saue the eye , to haue the head drawne awry , the face and countenance deformed , hammes lame and turned out of course , feeling within prickings , as with Elsons and Sickles , as did one Abraham Law , bewitched by one Alizon Deuice , meeting him by the way .

When two or moe in the same family , or dwelling asunder , one or moe in one towne , and othersome in another , are taken in the like strange fits in most things , as were Master Throgmortons children , the Lady Cromwell , who had visited those children and burnt some haire of the suspected Witch : So was Master Auery , In No●thāptonshire . and his sister one Mistresse Belcher , dwelling in seuerall places : for such violent strange fits cannot come vpon naturall causes , so suddainly alike to diuers persons , in so seuerall places , except some infectious disease should happen among them , to take it one of another .

When the afflicted partie , or parties in their fits , do tell truly many things : some things past , as the elder daughter of Master Throgmorton did , who told what the Witch had beene doing . Some things in doing : as shee told where her vncle and others were in the Towne : where the Witch was , and whither going , what they said and did when they met her . These sisters could tell in their fits , in what case and state one and another were , at the same instant , being 8.10 . or 12 miles asunder , and also when the Witch fed her spirits , and what shee said vnto them , as Mistris Ioane could tell some things to come , as in her first fit , how many in that house should be bewitched , and named the number and persons : Also the other ( as well as this sister , ) told what the Witch Agnes Samuel would doe , if M. Throg . would go and speake with her ; they foretold their fits in their fits , how many afterwards , and how long they should hold them : that Mother Samuel should willingly confesse her fault , and the time when . All these proued very true : yet these things are no effects of naturall diseases .

When one shall doe many things , neeze , scritch , groane pittifully , start fearefully , heaue vp the belly , bounce vp with the body stran●ely , become senselesse , not hearing , seeing , or feeling : to speak also many things to purpose , and yet out of the fit to know not any thing hereof : as it hapned with these children .

When there is strength supernaturall , as that a very strong man shall not bee able to keepe downe a child of nine yeeres old vpon a bed . So it was with one of Master Throgmortons .

When the diseased doe vomit vp crooked Pinnes , Iron , pag l. 2. c. 8 221. Coales , Brimstone , Nayles , Needles , Leade , Waxe , Haire , Strawe , or some such like things ; such haue beene seene to haue been vomited vp : as Doctor Cotta witnesseth and produceth the witnesses for the same , In his triall of Witches . Delrio , lib. 3. par. 1. q. 4. sec. 6. pa. 410. and those learned men .

When ( with other things concurring , else this is no sure signe ) any doe see , not in a fancie or dreame , but visibly some apparition , and thereupon some mischiefe to befall them : as it did to one Master Young of London , the apparance of a Water-dogge to runne ouer his bed ; M. Roberts Treatise , pag. 57.59 . and at another time one cloathed in russet , with a bush beard , speaking to him . So also Toads and Crabs , crawling about his house , after which hee was tormented . In the discourse of Witches executed at Northhampton . So Master Auerie , whom before I haue mentioned , saw as hee rode in his Coach homeward a vision , and forthwith his Coach-horses fell downe dead . One Master Engersmen in Bedfordshire , driuing a Cart of corne to Bedford , saw a great blacke Sow grasing , which went along with them : at length the horses brake their carriage , and ranne away to Bedford : so at the returning backe they saw the same Sow , and had the like violent course of horses : the chiefe man , afterwards , by a stroake of a Beetle vpon his brest , fell into a trance suddenly , and was in his senses distracted , and continued for a long time in extasies and grieuous perplexitie .

To these may bee added what formerly is written of the signes of such as the Diuell tormenteth ; for what hee can doe without the association of a Witch , that can he doe when hee is willed by the Witch to doe his worke . And thus much briefely for these signes of persons bewitched .

CHAP. XIII . What those things be which Witches doe , by which they doe set their spirits on worke to doe mischiefe , and by which they are said to bewitch .

THough as you haue heard , See Cotta , p. 89 90 , 91. Delrio , lib. 3. par. 1. q. 1. pa. 354 ▪ q. 2. q. 3. Witches doe not the harme themselues , yet doe they that which the spirit will haue them to doe , before hee will worke the mischiefe . The truth of these things appeares in relations of Witches confessions . Hee sets them on , puts into their hearts euill thoughts : hee inflameth them with rancor , yea and appeareth visibly speaking to them , counselling and vrging them to doe this and that ; before hee doth the hurt , they agree ; and so the Witch sendeth him , who is ready inough to goe of himselfe , but he will not , in cases of Witchcraft .

That which the Witches doe , are a● Watch-words and Signes , that the Diuell may know , as it were , when , where , and vpon whom to doe mischiefe . The meanes which they vse , are diuers , and many , by which ( as we commonly speake ) they bewitch man , or beast .

M. Roberts , pag. 46. By cursing and banning , and bitter imprecations : this is very vsuall with such : and the Diuell encourageth them thereto , as he did one Mary Smith of Linne , the effect whereof fell on Iohn Orkton , whose fingers she wished might rot off , when he was strong and well , and so they did , and his toes too afterward .

By threatnings with curses : as Chattox the Lancashire Witch did one Hugh Moore , Anne Nutter and others , who dyed thereupon .

By Charms & Spels , Lib. 2. cap. 1. Scot , b. 12. ch. 16 & 17. In the summary before the admirable History of the Magician . the words whereof being repeated , the Diu●ll will doe hurt . Bodin mentioneth how a maide could get no butter , when a boy repeated a verse , till he was made to pronounce it backward againe . By a Charme did Gaufredy bewitch one Louyse Chapeau , into whom the Diuell entred .

By certaine formes of words like prayers , vsing the name of God and the Lord Iesus , or the Virgin Mary , whom they call our Lady ; seeming hereby to call vpon them for a blessing , they vse these as a Watchword for their spirits , as when they say , Here is a good horse , God saue him , &c.

By praising and by words of commendations : Li. 2. cap. 4. Lib. 9. cap. 4. this Bodinus confirmeth by many testimonies : and P. de Loyer de spectris , who citeth Au. Gellius his Noctes Atticae for the same : wherevpon the Italians hearing any to praise others very much , say , Di gratia no gli diate mal d'ochio .

Delrio , l. 3. par. 1. q. 4. sect. 1. In the story of the Earle of Rut●an●s children . By their lookes , if with an intent to hurt : thus could one Gamaliel Greete do , into whom whilst he was swearing , a spirit like a white Mouse entred , as Ioane Willimot , the Leicestershire Witch confessed before authoritie . Lib. 2. cap. 4. Bodinus also mentioneth this kinde of hurting , and Virgil , in this verse , Nescio quis oculis , teneros mihi fascinat Agnos .

Bod●n . l. 2. c. 8. In the booke of his life and death . By their breath , as a Witch in the Diocesse of Constance , who blowing , infected the whole body of a man with Leprosie : so did Gaufredy bewitch with his breath .

By touching with the hand or finger , as Ellen Greene , one of the Leicestershire Witches , touched one Iohn Patshets wife and her child in the Midwiues armes , and then sent her spirits to witch them to death . Confessed in his examina●ion . For the spirit Dandy said to the Lancashire Witch Iames Deuice , when hee went to one Duckworths house , Thou hast touched him , and therfore haue I power ouer him . A Witch touched but the brests of a woman that gaue sucke , and d●yed vp her milke : this Danaeus witnesseth , In Dial. de Soruarijs . Mary Sutton , a Bedfordshire Witch , did but touch the necke of one Mr Eng●rs seruants onely with her finger , and he was presently after her departure miserably vexed .

By making pictures of Waxe and Clay of those which they would bewitch , Delrio , l. 4. par. 1. q 4. Sect. 4. lib. 2. and either roast them , or bury them , that as they consume , so wil the parties ; a notable story hereof is in Boëtius of one King Duffe , See Scot. b. 12. cha. 16. a Scottish King , which is recorded fully in the Chron. of Scotland , The Lancashire Witch Chattox , and some others were much exercised in this diuellish practice , as their confessions in their examinations doe witnes . Ioane Flower , which bewitched the Earle of Rutlands children , would curse the Lo: Rosse , and take feathers and bloud & boile them together , vsing many diuellish speeches and gestures , as her daughter Philip confessed .

By tying of certaine knots , as Saint Ierome testifieth in vita Hilarionis .

By sacrifices , as Balaam attempted : and as a woman before-named did offer a Cocke , and another a Beetle ( as Serres in the French Chronicle witnesseth in Henry the 4. dayes ) or some the very paring of nailes , or but a piece of a girdle , as a spirit asked of the forenamed Ioane Flower .

By getting something of those whom they meane to bewitch : So the Witch Flower got the right hand gloue of the Lord Rosses , which shee first rub'd on the backe of her spirit Rutterkin , then put it into hote boyling water , after taking it out , pricking it often , and wished that the Lord Rosse might neuer thriue . There was a Boy at Bradley , which a spirit in for●e of a Toade called Bun ; which spirit as he confessed , told him , that to kil a mans horse , which he rode to the water , hee must get the Owner to giue him something , as Bread & Cheese , Aust. in Ciu●t . D●● . l. 18. or what else , before hee could kill him .

By the Witches giuing something , as inchanted powder , oyntment , hearbs , yea , or apples , or strawberries , bread , cheese , drinke : this hath beene found true many times .

By these ( and no doubt many other wayes ) they worke to effect their wils , and do bewitch others .

CHAP. XIV . Who they be that are most subiect to be hurt by these bad Witches : and of the remedies against Witchcraft .

See Master Cooper his Treatise of Witches . Lib. 2. cap. 1. sect. 4. THough God may try his dearest children this way , yet it is very seldome , and vpon their goods rather then vpon their bodies : yet sometimes it hath beene found , that they haue preuailed to the taking away of the life of some , who haue been reputed religious .

Such as vsually & most commonly are plagued by them , are ,

1. Carnall Gospellers , such as professe religion● , without the power of religion , New●rals , Time-seruers , very worldlings , Libertines , Profane , Onely Outsides , Lukewarme Laodiceans , and such like .

II. Grosly superstitious , Ier. 10.2 . For superstitious obseruations . See Delrio , l. 3. par 2. q. 4. s. 3 , 4. p. 447 , 459. heathenish obseruers of times , of good or bad lucke , or vnlucky dayes , being dismayed at signes , as at the power of Planets : so when they stumble at first going out at the doores , when they meete with a splay-footed woman , or a Hare crossing them , when they put on 1. hose or shoo before another , as the left before the right , their bleeding suddenly at the nose , their burning of their eare or cheeke , right or left , the falling of salt , the croaking of Rauens , the chattering of Magpies , with a thousand of other heathenish obseruations .

III. Such as vpon any manner of crosse are easily led away to thinke themselues bewitched : for wee commonly finde where people least suspect such , there is the most freedome from such .

IV. Those that most feare them , whom they doe suspect to bee Witches , and for feare doe giue something vnto them . For such are often paid home for this their feare of man , when ( it may be ) in their course of life , they feare neither God nor Diuell , bu● liue very licenciously .

The veritie of these things wil appeare , by obseruing commonly such as bee bewitched and by considering what manner of persons they bee for the most part .

Therefore to preuent the power of Diuels , & whatsoeuer Witches can doe , let vs labour ,

1. To entertaine and vphold the preaching of the Gospell . For where it commeth , downe goeth the power of Witchery , Act. 8. & 13. Histories tell vs , where the Gospell came amongst the Heathen , there this hellish power of Deuils and spirits , greatly diminished : Bodi● . l. 3. c. 1. p. 230. as in Norway , and those other Northerne coasts . And doe we not see , that where the Word is faithfully preached , and people obedient thereto , how these places are , either not at all , or very rarely troubled with Witches ? Where Poperie and prophanenesse is , with contempt of preaching , or vile neglect thereof , there such miscreants are rife . Num. 23.23 . In or against either reading . For surely there is no Inchantment in Iacob , nor any Diuination in Israel .

II. With outward meanes labour to bring forth fruits worthy the Gospell , and amendment of life : for God hedgeth the vertuous man about , Iob 1. so as Satan cannot come at him , without very speciall licence from God , and that onely for a triall : The Angels of God doe also pitch their Tents about such , Psal. 34. yea , and haue charge ouer them to keepe them in their waies , Psal. 91.11 , 12.

III. To haue holy and Religious duties in our families , to pray with them rising vp , and lying downe , and to lift vp our hearts in holy and heauenly eiaculations in our going out , and in performing the duties of our particular callings : For , Pray continually , saith the Apostle , 1. Thes. 5. And Saint Iames telleth vs , that the prayer of a righteous man auaileth much , Iam. 5.16 . if it bee feruent . Dauid did not onely serue God openly in the Tabernacle , but returned home , to blesse his house , 2. Sam. 6.20 . And Iob euery day sacrificed to God , and sanctified his children and family , Chap. 1.5 . And God gaue to Israel a Law to sanctifie their houses .

IV. To goe euer well armed against these rulers of darkenesse , Deuils and euill spirits , furnished with the heauenly furniture and spirituall weapons , of which the Apostle speaketh , Ephe. 6.14 , 18.

V. Being thus qualified , and thus armed , to trust in God only , who will keepe thee vnder the shadow of his wings , Psal. 91. and feare no Witches , nor Deuils ; knowing euer this , that they cannot doe the very least harme to any of the least creatures of God , without leaue from him : no , not to enter into the Swine of the very Gadarens . Therefore rest on him , and when any crosse happeneth , say with an holy subiection to his will , It is the Lord , let him doe what seemeth him good , 2. Sam. 15.26 . It is the Lord that giueth , it is the Lord that taketh away , blessed bee the name of the Lord , Iob 1.21 .

CHAP. XV.

Of the meanes which haue beene vsed by diuers to helpe themselues , when they thinke they , or any thing they haue is bewitched .

Of Charmes and other detestable remedies vsed by vaine people , see Scot. b. 12. chap. 21. IT is a miserable thing to see the vanity of people in so clear light of Gods Gospell , how they runne yet , either to vnlawfull , or to weake and very vncertaine meanes , to relieue themselues in cases of suspected Witchcraft , as these and such like ; for I will recite onely the most vsuall .

I. To runne to a White Witch , and to seeke helpe so from the Deuill , and to put in practice his or her tricks of witcherie ( of which before ) to driue away a Deuill , and to helpe the bewitched : an vgodly course as before is proued , and accursed before God .

II. To beate the suspected , as Master Enger did Mary Sutton the Bedfordshire witch , vpon which , his seruants were well ; so one William Faireborne did bear Anne Baker , the Leicestershire Witch , wherevpon his sonne Thomas recouered and amended . Sometimes such effects follow after , but wee must remember ,

1. That this is not euer so , as fell out with one Henry Mills , who had ill nights after .

2. Except it bee by the appointment of the Magistrate , it is against the Law of man , and being a priuate reuenge , is against the Law of God .

3. This then being euill , we may not doe it , Rom. 3.8 . that good may come thereof , it s no meanes of Gods appointment .

4. The torment vpon the partie is by the Deuill , which sometimes the Witch cannot remoue , if shee would : the three Witches of Warboyse , would haue vnwitched the Lady Cromwell , but could not : if shee doe , it is by making a prayer to him ; of which Bodin giueth a fearefull example of a Witch , Li. 3. c. 5. praying to the Deuill , to cure one whom shee had bewitched : And if the Deuill doe cease to torment , it is because he would nourish this reuengeing practice against both Gods Law , and against the Law of the land ; we may not violently iniure others , because they haue hurt vs .

III. To burne something of the Witches , which , what effect it may haue to heale the bewitched , I know not , nor vpon what ground , either in naturall reason or in religion : but this I am sure of , that when the Lady Cromwell , made some haire of Mother Samuels to be cut off , and her hairelace with it to be burnt , the children of Master Throgmorton were not the better , and the Lady was bewitched soone after , so as when Mother Samuel had tryed her husband , and after , her daughter to vnwitch her , they could not . For they may send their spirits to do mischiefe , but it appeareth by this , that the Deuill , except he list , is not at their command to helpe and heale the partie .

IV. To fetch the suspected , In the triall of the Witches at Northampton . and to scratch him or her to get blood , as one Master Auery and his sister did scratch two Witches , and drew blood of them at Northhampton , & presently found ease : but this must wee know ,

1. That albeit they had a little ease , while the Witches were with them , yet they were no sooner out of sight , but hee and shee were in their old fits , and more vehemently tormented then before . This is then no certaine remedy .

2. It is no lawfull remedie , no more then beating the suspected . Violence vpon priuate motion , is a reuenge , and wee may not offer it to another , to ease our selues .

3. This is a remedy which the Deuils themselues haue confessed to practise , The Warbois Witches . & which the Diuell hath strengthened some to be able to do : as you may reade in the Relation of Master Throgmortons children in foure seuerall places , especially of one Mary , a little child , kneeling on her knees , The child but 9. yeeres old . who scratched the yong Witch a big maide , whilst the child was in her fit , and said that the spirit bade her doe it ; that the spirit willed her not to pity the Witches crying , that the spirit held downe the Witch to her , that it forced her to scratch , stretching forth her armes , and straining her fingers , whether shee would or no , to doe it . Is this a good and Christian remedy , wherewith the Deuill is so well pleased ? Neither for all the scratching did the children amend , but were againe in their fits , and that often afterwards . Yea I haue read , See Giff●rds discourse of Witches . that a woman Witch willed voluntarily one to scratch her to helpe him .

V. Some in the fits bring in the suspected , and make the same to Touch the afflicted partie .

This may be vsed , but yet no resting therevpon : for ,

1. I haue shewed , that by touching they bewitch people : the signe is therefore vncertaine .

2. By the suspecteds presence , though sometime the afflicted hath had ease , as was proued in Master Throgmortons children often ; yet in that relation we find two things : First , that at Mother Samuels presence , when Mistresse Iane Throgmorton began her fits , she grew worse , and the rest fell into their fits at another time , as soone as they saw her . Secondly , that the said Mother Samuel , when shee perceiued afterwards , that the children were the better for her being with them , made a new composition with the Diuell , that they should be ill wen she was with them , and this the children in their fits reuealed openly . So that the Witches presence or absence is but a very vncertaine meanes , seeing that is of no force either way , but as they make their league with the Deuill : for there is no naturall reason for it , nor diuine ordinance .

There was another triall vsed very often by M. Trogmorton , to bring his children out of their fits , which was this : to make the Witch to say , I charge thee , thou deuill , as I loue thee , & haue authority ouer thee , and am a Witch , & guilty of this matter , that thou suffer this child to bee well at this present : and by and by the child should be well .

But here note , that the Story telleth vs , that one of the spirits was the author and counsellor to this , and told one of the children in her fit , that if Agnes Samuel were made to speake these words , the child should for the present be well . What warrant they had to take the Deuils instruction , and to make her vse these words , so cursed & fearefull , I leaue to the iudgement of the wise and religious .

VI. Some goe to them , and threaten the suspected , to carry them before authority , to prosecute law against them , and to hang them ; & thereupon some haue been well . L. 2. c. 1 & l. 2. c. 5. Bodinus giueth diuers instances hereof .

Roniglus in Daemonolatria , l. 3. c. 3. This may be vsed : they may be threatned with the course of iustice , to make them feare .

But this is no certaine remedy : for some Witches are so far from being hereby moued to cease their Witcheries , as on the contrary they are the more prouoked to euill , as was Mary Smith of Linne , who being threatned by Iames Scot , that he would hang her , if his wife had any such fits , as aforetime shee had , did soone after bewitch her againe , & she was tormented as formerly she had beene .

This and such other like means people do vse for ease & helpe , but they are either vncertaine or vnlawfull . The best is Fasting and Prayer , True means . Of Popish superst . remedies , see Delrio , l. 6. c. 2. S. 3. q. 3. to remoue a diuell , as before hath beene deliuered : for God onely can free vs from Diuels and Witches , and his meanes appointed must we only vse , and therein expect from him a blessing .

CHAP. XVI . That Witches may be discouered , though there be many difficulties therein , and the causes thereof .

IT is not to bee doubted , but that Witches may be detected ; this is certaine .

1. From God , in the giuing of his Law against Witches , Exo. 22.18 . Thou shalt not suffer a Witch to liue . Which implyeth a discouery of them , or else it could neuer be put in execution , and so should bee a law to no purpose .

2. From History : First diuine : for Saul found our Witches , and executed the Law vpon them , 1. Sam. 28. And so did good Iosias , 2. Kin. 23.24 . Secondly , wee haue Chronicles and many relations made of the euident discourse of Witches .

3. How tryals in our owne countrey at many Assises .

So as it is cleere that Witches may be discouered , though it cannot bee denied , but that there are some difficulties therin , and that for these reasons :

I. Because of the secrecy of the grounds of Witchcraft so close and hidden , as being one of the greatest works of darknes committed this day vnder the Sun .

II. For that from naturall causes may arise very strange tortures , pangs and torments , as if the afflicted were bewitched in the iudgement of most ordinary apprehensions .

III. Because of cunning counterfeits , who can so liuely expresse the outward & visible apparances of such as are bewitched , as if they were indeed really possessed & bewitched .

IV. For that witnesses may feigne their accusations , yea and confirme them by oath to be true : of which wee haue a notable example of one Grace , or rather gracelesse , Sowerbutts , inticed by a Priest or Iesuite called Tomson , alias Southworth , In the tryall of the Witches of Lancaster . to accuse her owne Grand mother , her Aunt , and another woman , all three Protestants , of Witchery , and that she had by them been afflicted , and seene them in their practices of Witchery , in the night , somtimes in one place , & sometimes in another , naming when , where and how , and the ground of all this was , because they wold not become , forsooth , Romane Catholiques : a bloudy practice , fit for a Romanist , and very vnnatural .

V. Because of the strong imagination of such as suspect themselues to bee bewitched , which will make them thinke verily that they see strange apparitions ; and for feare will dreame of the suspected , and so may cry out and talke of him or her in their fearefull dreames , the fantasie being oppressed . And if the disease called the Mare , happen to such an one , then their sweating , their mouing , and struggling , with an imagination of one creeping vpon them , from the feete to their brest , ( they awaking in feare and trembling ) will make them say and sweare too , that they are bewitched .

VI. For that vaine persons many times are the pursuers of the suspected , who are so transported with rage and vncharitable desire of reuenge , ( they still fearing some harme by them , except they can rid them out of the way ) that they will ouer-diligently gather matter to strengthen their suspicions : some out from meere imagination ; some from words & deeds taken in the worst sense ; some from the sight of some creature on a sudden , as a Cat , Weasell , Polcar , or such like , late in the euening , where they saw not any before ; some from idle relations of superstitious neighbours ; some from accidents hapning vpon others , vpon a suspected person , and ( their falling out ; & if the pursuers be of some abilitie , to these shall bee added the too confident auouching of some flatterers , that such an one is a Witch , and all tending to further the rage of the pursuer , to bring the suspected to his or her end .

VII . Because there may concurre many seeming probabilities , which commonly mis lead many for want of iudgement , and for want of throughly weighing the weight of them in such a case , taking such presumptions for sufficient proofe , when they are nothing so .

VIII . And lastly , for want of deepe search into the subtilty of Satan , who ( as is proued ) often worketh without any association , or league with the Witch : yea ( as is also before declared , ) the diseases or death of men or beasts may be meerely naturall , and no work of Satan therein at all , and yet euen in these things he hath his mischieuous deuices , to make them to be cast vpon some man or woman , altogether innocent of the same and thus he doth it .

He knoweth when his power is granted him of God to doe hurt to man or beast , also hee knoweth the growing of a naturall disease in man or beast : he knoweth the ripening thereof , & at what time it will breake out . Now marke , before his owne act , or that in nature breake out , he stirreth vp some occasion to make the party , man or woman , to be afflicted in their persons , or cattel , to fall out with some angry neighbor , man or woman , either immediately , or some smal time before ; that so this act of his owne , or of nature may be imputed vnto that angry waspish-natured & shrewd-tongued neighbours , so come to bee reputed a Witch : which hee hauing gained by two or three such pestilent practices , he setteth wicked people on to follow such an one to death , that innocent blou● may be shed , & many become guilty thereof , which he thirsteth after . A mischi●uous subtiltie of all the wise-hearted Grand-Iury Gentlemen seriously to be considered of . And this should make angry malicious natures , such as be giuen to cursing , railing and bitter speeches , to be reformed , euen in this respect , lest God punish them , by giuing them ouer vnto this bloudy practise of Satan , to their shame and destruction .

For these reasons it happeneth , that it is an hard thing to discouer the practices of Witchcraft , without more diligen● search , then is commonly vsed to detect Witches .

CHAP. XVII . That there are some great presumptions of a Witch , for which he or shee may be brought before authoritie to be examined .

Of weake coniectures . De●io , l. 5. sect. 4. I Will not heere trouble my selfe to set downe the many surmises of people that such & such are Witches , because they be the vain conceits of the addle-headed , of silly fooles , or of ●rattling gossips , or of superstitiously fearfull , or of fansiefull Melancholicks , or of discomposed and crazed wits , as a Diuine speaketh . But heere I will set downe such probabilities , as may iustly cause the suspected to be questioned , as these :

I. To be much giuen to cursing and imprecations , vpon light occasion , and withall to vse threatnings to be reuenged . And presently thereupon euill to happen , and this not once , or twice , to one or two , but often , and to diuers persons .

This is a great presumption ( all these circumstances withall considered ) because Satan offers himselfe ( as before is shewed ) vnto such , and such meanes , wee finde that Witches vse to bewitch men and beasts ; yet is this but a presumption , for that many are so bitter spirited , that they will curse & ban , & threaten reuenge , and yet be no Witches . Also Satan is subtill , as is noted in the former Chapter , to make vse of Gods leaue giuen to himselfe , and of the working of naturall diseases , which vpon cursings breake out , as is caused thereby .

II. An implicit confession , when any come & accuse them , for vexing them , hurting them , or their cattell ; they shall hereupon say , You should haue let me alone then : as Anne Baker a Witch , said vnto one Miles : or , I haue not hurt you yet , as Mother Samuel said to the Lady Cromwell , when she caused her haire to be burnt : or to say to one , I will promise you that I will doe you no hurt , vpon this or that condition , as others haue said . These kinde of speeches are in manner of confession of their power of hurting , and yet but a presumption ; because such speeches haue beene , and are vsed vpon diuers occasions , by others which are no Witches .

III. The suspecteds diligent inquiry after the sicke party , and an ouer-inquisitiuenesse to know how such an one doth , falling sicke presently vpon his or her cursing and threatning , with the suspecteds comming to visit him or her vnsent for , especially after they be forbidden the house . Thus haue those done which haue beene found condemned for Witches : yet but a presumption , because mans heart being reuengefull , and hauing cursed and threatned , and hearing of some sudden mischance , is so taken vp with a cursed ioy , as maketh him or her thus to do , and yet by no league with the Diuell . For Salomons words may not onely bee applyed to Witches , but euen to all others , as an inbred euil in mans heart , Reioyce not at the fall of thine enemy . And for comming being forbidden , it is the impudency of some of the poorer sort , rude and ill-mannered to doe so , and to bring some small thing to curry fauour againe .

IV. The naming of the suspected in their fits , and also where they haue been , & what they haue done here or there , as Master Throgmortons children could doe , Relation of Warboys Witches . and that often , and euer found true . This is a great presumption ; yet is this but a presumption ; because this is only the diuels testimony , who can lye , and that more often then speake truth . Mar. 1.25 . Christ would not allow his witnesse of him in a point most true : nor Saint Paul in the due praises of him and Sylas . Act. 16. His witnesse then may not be receiued , as sufficient in case of ones life . He may accuse an innocent , as I shewed before out of M. Edmunds giuing ouer his practice to finde stolne goods . And Satan , wee reade , Iob 1. would accuse Iob to God himselfe to bee an hypocrite , and to be ready to bee a blasphemer . And hee is called the Accuser of the Brethren . Reuel. 12. Albeit I cannot deny , but this hath very often proued true : yet seeing the diuell is such an one , as you heard , Christian men should not take his witnesse , to giue in a verdict vpon oath , and so sweare that the D●u●ll hath therein spoken the truth . Be it far from good men to confirme any word of the diuell by oath , if it bee not an euident t●uth , without the Diuels testimony , who in speaking the truth , hath a lying inten● , & speaketh some truths of things done , which may be found to be so , that hee may wrap with them some pernicious lye , which cannot bee tryed to be true , but must rest vpon his owne testimony to insnare the bloud of the innocent .

V. An apparition of the party suspected , whom the afflicted in their fits seeme to see . This is a great suspition : for some bewitched haue cryed out , seeing those who were suspected to be Witches , and called vpon them by name , as Mistresse Belcher in Northamptonshire , of Ioane Vaughan , M. Engers man , or Mary Sutton of Bedfordshire . So did M. Throgm . children vpon Mother Samuel : P. de Loyer de spectris . yet this is but a presumption , though a strong one : because these apparitions are wrought by the Diuel , who can represent vnto the fantasie such as the parties vse to feare , in which his representation , hee may as well lye , as in his other witnesse . For if the diuell can represent the Witch a seeming Samuel , 1. Sam. 28. saying , I see Gods ascending out of the earth , to beguile Saul ; may wee not thinke he can represent a common ordinary person , man or woman vnregenerate ( though no Witch ) to the fantasie of vaine persons , to deceiue them and others , that will giue credit to the Diuell ?

VI. The common report of neighbours of all sorts , if withall the suspected be of kin to a conuicted Witch , as sonne , daughter , brother , sister , neece , or nephew , or Grandchild , or a seruant man or maid , or of familiar acquaintance with such an one . This is a cause of suspicion : For common reports of neere neighbours of all sorts do arise out of some shewes , and Witches are known to endeuour to make others Witches , such as they dayly conuerse with , as Mother Samuel of Warboys did her daughter : old Dembdike the Lancashire Witch did her grand-daughter , & grand-son , her daughter and a neighbour of hers ; yet all this is but a presumption ; because a common report may arise , though not vpon no grounds , yet vpon very weake grounds , being duely examined : and though witches doe labour to make others like themselues ; yet we find , when Mothers haue beene executed for witchery , some of their children haue not onely beene no Witcherly miscreants , but by Gods mercy , haue become religious and zealous Christians , of which I could giue some instances .

VII . The testimony of a Wizard , the cunning man or woman ; this may be a great presumption : for who can better discouer a Witch , then a witch ? and many haue bin found such , whom the Wizard hath accused to be Witches . But yet this is but a presumption ; because , if he be not a counterfeit ( taking vpon him to know more then hee doth ) but indeed a very Witch ; yet is his testimony sometime the testimony onely of the di●ell , by whom he commeth to know another to be a Witch , and not vpon his owne knowledge ; and though in this case he be found to speake true sometimes , yet may he lye also , being instructed by the father of lyes .

But as concerning this Witnesse , if a Wizard happen to cast out of himselfe an accusation against another without asking , it may bee vsed for a presumption : but none may goe to such an one to aske his testimonie , nor vse his skill to discouer a Witch , no more then for this end , to goe to the diuell himselfe .

To vse a sieue and a paire of sheeres , with certa●n words : To put something vnder the threshold , where the suspected goeth in , or vnder the stoole where he or she sitteth , and many such witchery tricks and illusions of Satan to be detested .

To burne some cloathes in which the sicke party lyeth , for to torment the Witch ; to burne part of the creature in paine ; to burne aliue one , to saue the rest ; & to make the Witch to come thither : These are execrable sacrifices made to the diuell , to be abhorred of all true Christians . Bodinus in Daemo . l. 3. c. 5. The Romanes in old time put to death such as by Magick would discouer theeues , to come by their goods stolne . Christians then should abhorre these abominations . Some think it lawfull to try one suspected , by casting him or her into the water , and binde their armes acrosse : and if they sinke not , but doe swim , then to be iudged Witches , as M. Enger tryed vpon Mary Sutton , In Bedfordshire . the first time bound as before , and then shee swamme like a planke : then was shee sear●hed , and the marke found ; and by counsell giuen him , she was the second time cast into a Mill-damme very deepe , thus bound ; her right thumbe to her left toe , and her left thumbe to her right toe , who sate vpon the water , and turned round like a wheele , as in a whirlepoole , yet they had her tyed in a rope , lest shee should haue sunke .

But Doctor Cotta doth by many reasons , See also against this , Delrio , l. 4. c. 4. q. 5. Sec. 3. pag. 655. In his tryall of Witches . cap. ●4 . See M. Perkins against this in his discourse of Witchcraft , cap. 7. Sect. 2. disswade from this tryall , as not naturall , nor according to reason in nature , and therefore must come from some other power , but not of God : for that were a miracle , which wee are not now to expect from God , and therefore this strange worke is from the Diuell . The obiections made he answereth fully . There needs no miraculous meanes more to detect Witches , then other secret practices , and it is an adulterous , and vnbeleeuing generation to looke for a signe : and what is this but a presumptuous expectation of an extraordinary reuelation from God without warrant ? Of other vnlawfull tryals , see Delrio , lib. 4. c. 4. sect. 6.

CHAP. XVIII . Of the maine point to conuict one of witchcraft , and the proofes thereof .

TO conuict any one of witchcraft , is to proue a league made with the Deuil . In this only act standeth the very reality of a Witch ; without which neither she nor he ( howsoeuer suspected , and great shewes of probability concurring ) are not to be condemned for witches . Without this league , they bee free , though the Deuill hurt mens bodies , kill their ca●tell , and that ill haps fall out , vpon his or her cursing .

This is the principall point to be enquired after in all enquiries ; this must be only aimed at ; all presumptions must tend to proue this , and to discouer this league ; without which , no word , no touching , no breathing , no giuing nor receiuing , are of force to bewitch any .

If this be not proued , all the strange fits , apparitions , naming of the suspected in trances , suddaine falling down at the sight of the suspected , the ease which some receiue when the suspected are executed , bee no good grounds for to find them guiltie of witchcraft , and to hang them .

This league therfore , though neuer so secretly made , is to bee discouered ; seeing it is that only which maketh a Witch , & by which all is done , which iustly can be laid to her or his charge .

Now , they that make this league , haue a Familiar spirit . For this is true , as soone as the league is made , the spirit , one or moe , is familiar with them , as before is proued . This was proofe sufficient of a Witch in Sauls , and Iosias time . 1. Sam. 28. 2. Kin. 23.24 . Tthen Witches were knowne to haue familiar spirits : and such haue they now , by which , after the league made , they worke all their mischiefes .

Now the Witch thus in league and familiarity with the Deuill , is conuicted by these Euidences :

Lib. de Cor● . milit. & Bapt. See Bodin . De Michaelis his desc . of Spirits . Annot. Perkins and others . Delrio , lib. 1. p. 130. l. 2. p. 198. 1. By a Witches marke , which is vpon these baser sort of witches , and this by sucking , or otherwise by the Deuils touching , experience proueth the truth of this , and innumerable instances are brought for examples . Tertullian found this true , & saith , It is the Deuils custome to marke his : God hath his marke for his , Ezek. 9. Reu. 7. & 14. The Beast will haue his marke , Re. 13. ( who is the Deuils Lieutenant ) so the Deuil himselfe will haue his marke : see the relations of Witches , & the witnes of many learned men , writing of Witches and witchcraft . Therfore where this marke is , there is a league and a familiar spirit .

Search diligently therefore for it in euery place , and lest one bee deceiued by a naturall marke , note this , from that . This is insensible , and being pricked will not bleede . When the mark therefore is found , try it , but so as the Witch perceiue it not , seeming as not to haue found it , and then let one pricke in some other places , & another in the meane space there : it s somtimes like a little teate , somtimes but a blewish spot , sometimes red spots like a fleabiting , See the life and death of Lewis Gau●ridus . somtimes the flesh is sunke in and hollow , as a famous witch confessed , who also said , that Witches couer them , and some haue confessed , that they haue bin taken away ; but , saith that Witch , they grow againe , and come to their old forme . And therefore , though this marke be not found at first , yet it may at length : once searching therefore must not serue : for some out of fear , some other for fauour , make a negligent search . It is fit therefore searchers should be sworne to search , and search very diligently , in such a case of life and death , and for the detection of so great an height of imp●ety .

II. By Witches words : as when shee or he hath bene heard to call vpon their spirits , or to speake to them , or to talke of them to any , inticing them to receiue such Familiars , offering one , and counselling to doe something to get one . Also , when they haue beene heard telling of the killing of some man or beast , or of the hurting of them , or when they haue not onely threatned reuenge vpon any , or their cattell , but haue foretold particularly what shal happen to such an one , and the same sound true , and their boasting afterwards thereof . Furthermore , if they haue beene heard to speake of their transportation from home to certaine places of their meetings with others there , Bod●n . his Daemon● . Detrio , lib. 2. q. 16. de d●sq . magicae . of which transportations stories make mention : and also the relations of the Lancashire Witches meeting at Malkin Tower , some 20. together , and were carried by spirits in l●kenesse of Foales , as those Witches confested .

These speeches are to be inquired after , & who can witnes them : for they proue the league and familiarity with the diuell .

III. By the Witches deeds , as when any haue seen them with their spirits , or seene to feede some creatures secretly , or where th● Witch hath put such , with the smell of the place , which ( as very learned men doe auo●c● , & is found true by experi●nce ) w●ll stinke detestably . A●●o , when it can be found , that they haue made Pictures ( as the Lancashi●● Witches did ) hellish compositions , Delrio , in disq . mag . li. 2. ●ar . ● . q. 4. s. 4. or any such Witchery Arts , as is before mentioned , cha . 13. Moreouer when they giue any thing to any man , or other creature , which immediately causeth either paines , or death .

IV. By the Witches extasies , which some of them haue been found in , of which Peter de Loyer , Cap. 1● . in his book de spectris . giueth liuely instances , with which the delight hereof Witches are so taken , as they will hardly conceale the same , but will tell it to one or other ; and if they do not , it cannot be , but at one time or other they will be found therein .

V. By some one or moe fellow Witches , confessing their owne witchcraft , & bearing witnesse against others , so as they can make good the truth of their witnesse , and giue sufficient proofe thereof : as that they haue seene them with their spirits , or that they haue receiued spirits from them ; that they can tell , when they vsed Witcherie tricks to do harme ; or that they told to do harme ; or that they had done ; or that they can shew the marke vpon them ; or that they haue bin together in their meetings , and such like , as the Lancashire Witches gaue testimony one against another of these things .

VI. By some witnesse of God himselfe , hapning vpon the execrable curses of Witches vpon themselues , praying God to shew some token , if they be guilty , as fell vpon Mother Samuel the Warboys Witch , who by bitter curses vpon her selfe , seeking to cleare her selfe , wishing some signe to be shewed , if she were guilty , presently her chinne did bleed , the very place where her spirits did sucke , as afterwards sh●e confested . So one I●nn●t Pr●st● a York●h●re 〈◊〉 was brought to the 〈…〉 one M. Lister bewitched by her to death , which shee no sooner did touch , but the corps bled fresh bloud . Such an euidence sometimes , though not alwaies , is giuen from God , when he is so pleased to detect such malefactors guilty of bloud .

VII . By the Witches owne confession of giuing their soules to the diuell , and of the spirits which they haue , and how they came by them .

If any thinke that it is almost impossible to make Witches confess● thus much , they are deceiued ; for I find by Histories exceeding many to haue confessed , and in our owne Relations of arraigned and condemned Witches , wherein I finde how a Witch hath confessed the fact , to the afflicted , being brought vnto him , and charged with bewitching him : as Alizon Deuice did to Iohn Law . So to the afflicted friends , as did Mother Samuel to M. Throgmorton . Some to Iustices , when they were examined , as did the Lancashire and Rutland Witches . Some to the Iudges so freely , as made the Iudges and the Iustices to admire thereat , as they did at Lancaster . Some in terrour of conscience , truely apprehending the fearefulnesse of their league made , as did one Magdalen a French Gentlewoman , seduced by Lewis Gaufredy , who also himselfe at length made a large con●ession before his death .

We see therefore , that Witches may be brought to confesse their Witchcraft . And thus much for the sound euidences , more then presumptions , vpon which they may bee found guilty , and iustly be condemned , and put to death .

CHAP. XIX . Of the maner of examining Witches .

THere is required great diligence , wisedome and circumspection in the examination of a Witch . It were fit and necessarie for such as be in authoritie , and haue Witches brought before them , that they should bee men , in some sort , well seene in treatises of witchcraft , to know how to proceed vnderstandingly in detecting them , & ●o be able to iudge when the witnesses speak to the point .

That which the witnesses speake in this case , may be reduced to three heads .

1. To weake coniectures , which are commonly alledged by the weaker sort , arising out of their owne imaginations , or idle speeches of some others . All of this kinde the wise examiner may draw together , to make so of all , perhaps , a presumption ; and in hearing the suspected par●ies answer to these , may collect matter of more weight .

2. To strong presumptions , such as are before set down , cha. 17. which are much to bee insisted vpon

3. To suffi●ient proofes , o● which in the former Chap. last before .

The proofe of the first , if no further presumptions can bee made , may cause a watchful ●y● ouer the suspected , & do deserue a sharpe admonition 〈◊〉 authoritie , that the party take heede for increase iustly of any 〈◊〉 though light suspicions , for th● time to come , and so to sen● her or him home againe , if th● Law will permit .

The second sort , which ar● great presumptions , being iustified by some witnesses , are iust cause of the suspecteds imprisonment , and are worthy , after triall at the barre ( though not of death ) yet of very seuere punishment for the same , such as th● wisedome of the Iudge , and the lawes will allow of .

But good euidence for the third , maketh the party or parties iustly guilty of death , and they ought to dye for the same .

Now , concerning the parties to be examined , they are many and in this order to be brought in , and that apart , & not in the hearing one of another .

1. Is the afflicted party , if he o● she can come to giue testimony . This party is to bee questioned in these things :

1. How , when and where , and vpon what occasion the paine hap●ed to him or her ? 2. How they be in their fits ? what vnderstanding or memory they retaine , and with what apparitions their minds be troubled ? 3. How the fit ends , and how they be aft●r the same ? By th●se may be gathered the naturall or supernaturall quality of the disease . 4. Whether they haue had the iudgement of some learned and iudicious Physician , touching the nature of the disease ? 5. Why they should thinke the disease to come by Witchcraft , and not rather , either to be a naturall disease , or Satans worke , through Gods permission , without any league with a Witch ? 6. and lastly , who it is they do● suspect , and vpon what good grounds ?

II. Are the friends , father , mother , brethren , sisters and such as are neere , and dayly attend the afflicted in their fits ?

1. The same questions may bee demanded of these also . 2. They are to be questioned in the presump●●ōs very throughly , as they be , in chap. 17. Lastly , whether any search hath beene made , to find the marke ? If they haue searched and found any , then how they know it from a naturall marke ? If search haue not beene made , then to command some fittest for the purpose , to make diligent search .

3. Are indifferent neighbours . But some are fearfull , superstitious , or children , or old silly persons , whose testimonies are to be heard , but not easily credited , as being persons in such a case as this is , very much subiect to mistaking . See P. de Loyer in lib. de spectri● , his many reasons hereof . Other neighbors , such as be of vnderstanding , wel aduised and conscionable , are to be questioned , and their testimonies regarded .

In questioning of these , it is to bee demanded , 1. Whether they haue seen the party or parties in their fits , and how often ? 2. What the life and course of such hath been ? 3. What they thinke of the disease , whe●her natural , or by the diuel , or whether the party doth not counterfeit , and their reasons euery way ? 4. What they think of the suspected party , his or her life and conuersation ? 5. If they suspect any , then vpon what grounds ? And heere inquire of them the presumptious , and the more euident proofes .

4. Are suspected aduersaries , either to the afflicted , or to the suspected Witch . Though ill wil , we say , neuer speaketh wel , as being willing wilfully to mistake : yet is ill will desirous to finde matter , and will pry very narrowly into euery thing , to discouer what they desire to finde . Therefore though it bee wisedome to suspect ill will , yet may some things be found out by them , which otherwise may be mistaken , or lye hid .

Inquiry may be made of these : 1. Touching the afflicted person , what his conuersation is ; and whether there be any probabilitie of counterfeiting ? Then concerning the suspected , what hee or she is , and why thought to be Witches ?

5. The Physician , if vse haue beene made of him . It is very necessary to haue his iudgement in this case , to know whether the disease bee naturall , as hee vpon mature deliberation , and diligent search hath found it ? or whether there bee any counterfeiting herein ? or if the disease be not naturall , yet whether Satan may not mixe with it his supernaturall power , beyond the force of the disease ? These are for Physicians to iudge : And therefore it is very requisite to haue the aduice of some iudicious Physician herein .

6. The report of a White or good Witch , as the people call him or her . This Witch must be brought before Authority , and it must be demanded of him or her , 1. What they haue reported of the suspected partie ? 2. Vpon what grounds they haue thus accused the said partie ? for such an one may know the other to be a witch , one of these two waies : 1. Either vpon some inward acquaintance ; and so either by sight hath obserued , or by conference hath learned so much from the suspected , or 2 By his owne familiar spirits , as before I haue shewed by example in chap. 8. in one Ioane Willimot .

Now , if such an one bee a Witch indeede ; he or shee can discouer the other , and can tell where their marke is , what bee their practices of Witchcraft , & so is able to conuince the other of the crime . Therefore such a witnesse in these things must be diligently examined . And if he or she cannot bring sufficient proofe to make the accusation good , such an one deserueth seuere punishing , for their speeches against the suspected .

VII . Are the suspected Witches whole family able and fit to answer , and to giue euidence , also such as be known to haue had inward familiarity with the suspected ? These vpon the parties present apprehension , are to be brought before Authority also , and forthwith , vpon their attaching , to be kept asunder from the suspected , and one from conferring with another , except it be openly heard what they say : for these of all other are most likely to be able to detect the suspected , in his or her secret sayings , or doings . At their apprehension , then also to search the house diligently , for pictures , or powders , bones , knots , po●s , or places where their spirits may be kept , oyntments , and for haire cut , books of Witchcraft , or charmes , and such like .

These are to be examined , 1. of the suspecteds cursings and threatnings . 2. Of his or her much inquiry after the afflicted partie , how he doth ; and when he or she began to be so inquisitiue ; as whether , vpon some present falling out , and after his or her cursing and threates ? 3. In hearing the party to be il , whether he or she boast any thing , or reioyced thereupon , with the reasons thereof ? After the examination of these presumptions , then to inquire further :

1. Whether they haue seene him or her call vpon any spirit , or to speake of it to them , or to haue seene them feeding them , or found any secret place to be suspected , and giuing forth a noysome and stinking smell ?

2. Whether they haue heard the suspected to foretell of mishaps to befal any , or heard them speake of their power to hurt this or that , or of their transportation , to this or that place , or of their meetings in the night there ? or knowne them to haue vsed charmes or spels ?

3. Whether they haue seene them with any other suspected of Witchcraft , and to haue secretly receiued any thing from them , and what it was ? To haue made any pictures ? or to haue vsed any other tricks of Witchcrafts ? See Delrio , l. 5. s. 3. p. 711.

4. Whether they haue desired to haue something belonging to the afflicted , before the same party were afflicted ? or whether the suspected hee or shee did get any thing , to send or to carry to the foresaid afflicted , and what fell out thereupon ? and what the suspected did at his or her returne ;

5. Whether they euer found the suspected in any extasie or trance , when & where ? & what he or she hath told them therevpon afterwards ?

6. What he or she hath been heard to say or doe vpon the afflicted ? his or her crying out of the said suspected in the fits or trances ; & of his after accusing the suspected out of the fits ? whether before hearing they should be apprehended , feare of death surprised him or her , and being apprehended , if he or she sought to get out of the way ?

Now , while these sorts are in examining , it were very good , in the meane space , to haue a godly and learned Diuine , and somewhat well read in the discourses of Witchcraft and impieties thereof , to be instructing the suspected , of the points of saluation , of the damnable cursednesse of Witchcraft , and his or her fearefull state of death eternall , if guilty and not repentant . That thus by Gods blessing , in the Ministers instruction , and his earnest praying for a blessing before he begin , the suspected may bee haply prepared to confession before Authority , when he or shee is examined .

VIII . After all the rest , is the suspected to bee examined , but alone also at the first , from the hearing of all the other witnesses , or examinates .

The examination of this must bee according to the answers of the others , and their proofes & reasons , & that in the order as they were examined , & to make this suspected to answer distinctly to euery oftheir testimonies against him or her .

In thus orderly examining him or her suspected to marke his or her downe-cast lookes , Delrio , l. 5. Sect. 4.723 . feare , doubtfull answers , varying speeches , contradictions , cunning euasions , their lying , or defending of this or that speech and deede , or excusing the same . Also to obserue , if any words fall from him or her , tending to some confession , as to say , If you will bee good vnto me , I will tell you , &c.

And whether hee or she can be brought to shead teares , Delrio , lib. 5. Sect. 4.726 , num. 25. or no : for it is auouched by learned men , vpon experience in many trials of Witches , that a Witch indeede , will hardly or neuer shead a teare , except God worke the grace of true repentance , which will appeare by a free confession .

If after this examination alone , he or she will not confesse , then to bring the witnesses , one by one , to his or her face , to iust fie their former testimonies ; and to heare his or her answeres againe , and to marke how they either agree or disagree from the former .

If n●ne of these will worke to bring them to confesse , then such as haue authority to examine , should begin to vse sharp speeches , and to threaten with imprisonment and death . And if the presumptions bee strong , Delrio , l. 5. Sect. 7. p. 735. then if the Law will permit ( as it doth in other countries in this case ) to vse torture , or to make a shew thereof at least , to make them confesse , as many haue done hereupon in other Countries .

But this extremitie shall not neede , if thus an examination be made , as it ought to bee , and withall , that prayer be made to God for a blessing in proceeding thereto ; as once in France , vpon the examination of that grand Witch Lewis Gaufredy , See his life and death . before noble Commissioners ? One o● these being ( as the story saith ) zealously affected , when hee perceiued how cunningly the Witch by his answeres soug●t to blind the eye of Iustice , and that they could not catch him ; he intreated the rest to pray with him ; which hauing beene done with one accord , the wretch in his answers was so confounded , as he was taken in his own words , and so by Gods hand , being thereto inforced , he fell to a full confession of his fearefull Apostasie from God ; and so was condemned and burnt aliue , as Witches be there .

CHAP. XX. The holy Scriptures do condemne all sorts of Witches .

THe distinctions of Witches into good and bad , is only according to the vse of speech amongst the people : for Witches are all bad , and condemned by God , not onely for that they do hurt , but because they are Witches .

Yea such Witches God doth condemne , as abomination to him & to be rooted out , as men of all sorts both heretofore , and y●t now too many , are ouer fauorable vnto : this is cleare and manifest many waies : as

1. By the words of the Law , where it is said , Thou shalt not suffer a Witch to liue : as if it had bine said , If thou shalt find one that is a Witch : though such an one as thou couldest bee contented to winke at , and to passe by ( as people now doe such as be called with vs , good Witches ) yet shalt thou not suffer him or her to liue ; no more then a bad Witch : If a Witch , then ought he or shee to die for the same .

II. By the examples of all recorded in the Scriptures , whom we find to be such kind of Witches , as got credit and estimation , loue and liking ( as good Witches doe , and not as the bad , hatred & ill will ) with Potentates and great persons in the world , as did the M●gicians & Sorcerers with Pharaoh , Exo 7. & 8. Isa. 47 12. Ez●k ●2 . 21 . Dan 3.7 . with Nab●chadnezar & B●lthazzar . As did 〈◊〉 Simon Magus with 〈…〉 who was held to be the great power of God , Act. 8. likewise Elymas was with Sergius Paulus , and the Pythonisse with her masters , Act. 1● . Act. 16.

Such they were , as by great persons were sent for , as those in Egypt and Caldea . Such as they would make vse of , as Balak did of Balaam , Num 22. 2 King . 21.6 . 1. Sam 28. Isa. ● . 19 . Ier. 27.9 . Leuit. 19.31 . & 20.6 . Isa. 19.3 . as Manasseh did of Wizards , and as Saul did of the Witch of Endor . Such they were , as many of the people ( as ours do too , to good witches ) sought vnto , inquired after , Ier. 27.9 . resorted vnto , yea and counselled one another to seeke vnto , whom they heard and beleeued , as they did their false prophets . To these they had regard , and after these , as the Scripture speaketh , they went a whoring Such they were as were openly known among the heathen , as among the Egyptian● , Exo. 7. Ca●aa●te● Deu. 18 . 1● . P●ilistims . Isa. 2 6 & Caldeans , Dan. 2 & 5 & al●● amongst the Israelites , as appeareth by their resorting to them , and yet these God vtterly condemned , howsoeuer men esteemed of them .

III. By all the meanes giuen vnto them , by which these sorts are set forth , & rather such as be now held good Witches , then such as be held cursing and bad Witches .

1. Is Chosem , Deut. 18.10 . 2. King . 17 17. which commeth of Chasam , Futura praedixit . a Diuiner foreshewing things to come . Such , people delighted in , and consulted with , Ier. 27. 9 Ezek. 21.26 . Such an one was Balaam , ●0 . 13.22 .

2. Is Megnonen or Gnonen , Deu. 18.10 . Gnanan , Nubem abduxit , this is called a Southsayer excontemplatione coeli , aut nubium , eorumque colore & motu aliquid praedicere : obseruator nubium : A gazer on the heauens , and from the Cloudes to foretell something . To these did the people giue eare , Ier. 27.9 . and such an one was Manasseh . 1. Chr. 33.6 .

3. Is M●nachesh . Deu. 18.10 . Of Nachash , explorauit , Scrutator , a searcher out , qui dies vel hor as explorat , & so coniectures and foretelleth . An Obseruer of times , to know when it is best to begin a businesse , as Hamans Witches did , Hest. 3.7 . & 9.24 . by casting lots before him . 2. Chr. 33.6 . Of this Manasseh also was guilty .

4. Is Mechashshepth , Deut. 18.10 . Isa. 47.12 . of Chaphash , Magiam exercuit , a Magician , one that can deceiue the eye-sight , by making something appeare to the sight , otherwise then it is : Such Pharaoh called to him to oppose Moses , those two , Iannes and Iambres , of whom S. Paul speaketh : and hereof also was M●nasseh guilty , 2. Chron. 33.6 .

5. Is Choreb , Deut. 18.11 . of Chabar , consociatus est : an Inchanter , or Coniure● : one ioyned in league with another , as the Witch is with 〈◊〉 Diuell : Such an one vsed ch●rmes to tame Serpents , Psal. ●8 . 6 . Many such were in Babylon , Isa. 47.9 . This is the same that Lachash is , Eccl. 10.11 . Incantatio . 〈◊〉 Ob , Deut. 18.11 . Leuit. 20.27 . one which hath a spirit , in Hebrew is called Ob , which in him or her doe giue answer to such as come to inquire of them : such an o●e was the Witch of Endor , 1. Sam. 28 , Quaeritè mihi mulierem ; babentem Ob , or Pythonem : Such an ●ue was ●he Pythonesse , which brought her Masters much gaine , Act. 16. Such as haue this spirit within them , make answer out of their belly , of things past , present and to come , to such ●s come to enqu●re of them ; their bodies being swolne like a bottle ● or speaking low , as out of the ground , a whisperer , Isa. 29.4 . and hereupon he or she is called Ventriloquus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To such the people had regard , Leu. 19.31 . and incouraged one another thereto , Isa. 8.19 .

7. Is Iidgnoni . Deut. 18.11 . of Iadang , nouit , a Wizard , 1. Sa. 28.9 . one also that can foretell things , and so called for his or her knowledge , as now wee terme a wiseman , such an one a wise man , or a wise woman . After this sort the people also sought , Leuit. 19 31. & ●0 . 6 .

8. Is Doreshel-hammathim , Deut. 18.11 . Con●ulens mortuos , a Ne●romancer , one that consulteth with the dead , Isa. 8.19 . to know what he would desire of them . To which perhaps may allude that supposed speaking of Diues , of o●● rising from the dead to tell his brethren what they should doe , Luk 16.

9. A●e Ha●t●●m , Isa. 19 . 3● o● At ●●●udo , ●uch as whisper with secret and 〈◊〉 words , as our white Witches doe , in endeuouring to helpe man or beast . To these the Egyptians sought , as they did to their Idols , as the Prophet sheweth . Isa. 19.3 . These are by vs translated , Charmers .

10. Are Chartummim , Exo. 7.11 . Some doe call them Iuglers , deceiuers , beguiling the sight : some hold them to bee casters of Natiuities , P. de Lo●er de spectri● , c. 12. Genethliaci ; which tell people their fortune , by the time of their birth : and they are called Chartummim , from their making of circles , and Characters : being compounded of Cheret , calamus , a quill or pen , & Ataman , clausit , shut vp . These are onely the names expressed in the Hebrew tongue , in all the old Testament , which set out rather good Witches , then these cursing bad Witches , which none can abide , but such as bee of their society .

In the new testament we find , onely the word Magus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Artem magicam exe●cens . a Magician , Act. 8. The Septuagints translate the Hebrew words by diuers Greeke words , 2. Chro. 33 ● . Mich. 5.6 . Leuit. 19.26 . & 19.31 . 1 Sam. 28.3 , 9. to set out rather the good , than bad witch . As Cledomizomenos from his same : another Apophthegnomenos for his short and sententious speaking : 2 Kin. 21.6 . another Ornithescopos , because hee foretold things by flying of birds : another Eggastromuthus , one speaking out of the belly : another Gnostes from knowledge , a Diuiner . So that all the names of Hebrew and Greeke in the old and new Testament , run vpon such Witches , as the world doth follow after , rather then vpon this hurting , and cursing , which I note not , as if these could doe no harme , but ,

1. To shew how crosse God is , in his iudgement and condemnation of Witches , from the common course of men , who wholly , and only fly vpon the blacke Witches , hunt them , imprison them , and hang them ( as they deserue well ) but they can passe by these white Witches , whom the holy Scriptures doe so decipher to vs , and condemne . These they can countenance and maintaine : because these can satisfie their vaine curiosities , their inquisitiue natures , idle fantasies ; yea and sometimes their mischieuous purposes : but the end of such courses will be bitter : let Saul and Manasseh bee a warning to all this kinde .

2. To manifest the bloudy malice of Satan in these latter times against mankinde , who hath stirred vp such cruel Witches , as bee wholly vpon reuenge , tormenting men , and women , and their cattell , making a trade of killing and murthering , of which sort the Scriptures hardly giue an instance , except it bee in Balaam hyred to curse Gods people . It may be , others could and did mischiefe : but it cannot bee concluded , either from the instances of examples , or from their names , except , perhaps , somewhere the Septuagint do vse the word Pharmacos , which yet is vsed , as well in the better , as in the worse sense .

Let vs therefore learne to follow the Lord , hate Witches , Wizards , Magicians , Southsayers , Fortune-tellers , Astrologians , Inchanters , Iuggling companions , dealing with Sorcerie and Witchcraft .

1. For the great dishonour offered to God by these hellish miscreants , in the entrance , in the practice , and end of their diuellish Arts.

2. In conscience to Gods commandement , vtterly forbidding to regard such , Leuit. 19.31 . for it is spirituall whoredome , and defilement , Leuit. 20.6 .

3. Because such as vsed them first , were Heathen , as Egyptians , Canaanites , Philistims● & Chaldeans : such as in Israel followed the heathenish customes , were wicked and vngodly : as Saul , who was a murtherer , 1. Sam. 22. a profane neglecter of Gods worship , 1. Chron. 13.3 . and one whom God had forsaken had taken his spirit from , 1. Sa. 16.14 . an euil spirit was vpon him , to whom God vouchsafed no answer by sacred means , 1. Sam. 28.16 . and therefore he fell to Witches . And what was Manasseh , but an Idolater , and an obseruer of times , & so fell to Witchery , and to such as had familiars ? And the people which delighted in these , were haters of the true Teachers , and beleeued false prophets , Dreamers , and Diuiners , Ierem. 27.9 . And with vs , what are they which regard these sorts , but ●ither superstitious Papists , or Neuterals , or Atheists ?

4. The euill which in the end will ensue to such as hearken to these ; Delrio , l. 6. pag. 1042. m●nit . 3. & 4 what got Saul by going to them ? They may soothe vp for a time these vaine persons , but at length the Diuell wil pay them home : Examples abroad , and in Histories , and within our selues obserued , may terrifie all good Christians from seeking vnto , and regarding of such . For it 's plainly said , that the Lord setteth his face against such , to cut them off , Luk. 20.6 . And if God be against them , what may they looke for in the end ?

CHAP. XXI . That all sorts of Witches ought to dye , euen because they be Witches .

THere ought no such distinction of Witches to be made into good and bad , Delrio , lib. 5. s. 16. pa 775 , 776 , 777. blessing and cursing , white and blacke Witches , as thereby either sort should escape death . They may differ in name , but al are abomination to the Lord , and ought to dye .

Exod. 22.18 . Leuit. 20 27. 1. The Law of God saith , without exception ; Thou shalt not suffer a Witch to liue . If a Witch , iustly conuicted , death is due to such an one .

2. They all make a league with the Diuell : an act so execrable , to renounce God , and to b● take themselues to the diuel , as for this thing onely they deserue death in the highest degree .

Delrio , lib. 6 ▪ pa. 1042. 3. For these abominations the Lord vtterly destroyed the Canaanites , Deut. 18.12 . and plagued Manasseh , 2. Chron. 33.6 . which wickednesse of his was so abhorred of God , as in his displeasure he mentioned it many yeeres after by Ieremy , as a cause of remouing the Iewes from their land , and of leading them away captiue into a strange land , Ier. 15.4 .

4. Idolaters ought to dye , Exod. 22.20 . & 32.28 , 29. and inticers to Idolatry , Deut. 13.9 . because they worship Diuels , Psal. 106.37.1 . Cor. 10.20 . Reu. 9.20 . Delrio , lib. 5. sec 4. pa. 719. But Witches worship diuels , they inuocate them , craue helpe of them , worke by them , and doe them homage , sacrifice to them , and they doe it not to stocks and stones so mediately to the Diuell , as other Idolaters doe , but immediately to the very diuell himselfe . And therefore are the greatest Idolaters that can be , and so most worthy of death .

It will bee granted that bad Witches ought to dye , Incu●● & 〈◊〉 as being guilty some of murther , other some of committing filihinesse with Diuels , by the confession of innumerable Witches ; and for much mischiefe , and manifold harmes which they doe .

But still some doubt of so round dealing with the white Witches , which cure folk , & do as they imagine great good , tell wonders , and delight their hearers , & sometimes their beholders .

The imagined good Witches , the Coniurer , Enchanter , Magician , Southsayer , and the rest ought to dye ; for besides the former reasons ;

1. As hath beene proued ; the course of the Scriptures is generally against these .

2. Saul and Iosias put these sorts to death , 1. Sa. 28.2 . Kin. 23.24 . In his Daemono . l. 1. c. 7. and King Iames in his booke saith of Magicians and Necromancers , that they ought to be dealt with , as Sorcerers .

Bodin . Daemo lib. 3 c. 2. 3. In other Countries such haue beene put to death . In Flanders was there a Magician , which by curing many diseases became famous , and was reputed a holy man , couering his Witchery , with appointing people to fast , to say their Pater noster , & to goe on Pilgrimage to this or that St , but his Magick practices being found out , hee had his desert . Lib. 3. cap. ● . In France there was a woman Witch , which did cure some with a pretended medicine , and by saying these words , In the name of the Father , and of the Son , and of the holy Ghost , & of St Anthony , and St Michael , thou maist be cured of thy disease , commending withal the party to heare Masse nine dayes : but for all this , she had iudgement to be burnt for her Witchcraft .

For these healers are oftentimes hurting Witches withall , and all healers do entice people from God , in requiring faith of them , & do cause the people to run a whoring after them , as Moses speaketh , Leu. 20.6 . Being therfore in league with Satan , being abominable Idolaters , intising people from their faith in God , they are worthy to die .

See Master Roberts his Treatise of Witchcraft , from pag. 75. to the end . 4. Very Heathen Emperours haue put to death such as were Necromancers , such as vsed to cure diseases , such as would vndertake to foretell successe of warres , & such haue bin exiled , if not put to death , as would by Art . Magicke ; discouer them , see examples of these in Bodins Daemonomania . Bodin . li● . c. 1. & 5. & l. 44. cap. 5. Delrio , lib. 5. sec. 4. p. 719 , 720 , 721.

They offend then that countenance them , that preuent their apprehension , their iudgement , and iust deserued punishment .

CHAP. XXII . That the bad Witches in their tryall , persecution , conuiction , and condemnation , should bee dealt with , as is befitting , in the course of Iustice .

IT is miserable to behold how maliciously , how ragingly , in bitternesse of spirit , the rude headlesse multitude , and other vaine people cry out against these sorts of wretched Caytifs , saying , ●ye vpon them , Away with them , Hang them , and some of them sticke not to curse them . A brutish and vnchristianlike carriage .

It is true that their sinne is very grieuous , hatefull to God , and to bee detested of all true Christians , as an execrable falling from God , into the deepest seruice of the diuell : but yet let men consider :

1. A difference between their fearfull sinne , and their persons ; hate the one , but not the other .

2. That Satan is a powerfull Deceiuer , and Seducer , who can make an Eue in Paradise , ( being in the state of perfection ) to beleeue him , the Diuell , before God .

3. That by nature corrupt , we are no lesse apt to be mis-led by him , Ephes. 2.1 , 2. Col. 3.3 , 7. then they ; walking in sinnes and trespasses , according to the course of the world , and according to the Prince of darknesse , in inordinate affection , and other lusts , being foolish , disobedient , Titus 3.3 . Ephes. 2. deceiued , seruing diuers lusts & pleasures , liuing in malice , enuy , hatefull , and hating one another . Thus by nature are we the children of wrath , and bemyred with the filth of sinne , as wel as they .

4. That therefore our difference ariseth not , from within our selues , as from our owne wisedome , will and power : but we are kept from their Apostasie , either by Gods restraining power : as he kept the King of Gerar Abimelech from Adulterie : as also Pharaoh from Abrahams wife : or by his conuerting grace ; so euery one must say with Saint Paul : By the grace of God , I am that I am .

5. Consider , that some so dreadfully catched by Satan , may be Gods seruants , and bee conuerted ; as was Manasseh , and also Saint Cyprian , of whom before . And did not such as vsed curious Arts , euen Magicke , turne to God and beleeue ?

Therefore let vs behold in them a spectacle of mans miserie , as being left of God vnto the power of the Diuell , and so be moued with compassion , to pray for their conuersion . In our selues preserued , behold the mercifull goodnesse of our God , and so bee stirred vp to praise his name . Thus shall we make a good vse of both , and behaue our selues as sober Christians ought to doe .

CHAP. XXIII . Satan striueth to imitate God , in whatsoeuer he may , as farre as God will permit him .

MAny things may seeme very strange , and hardly to be beleeued , which are related to bee done betweene the Diuell and Witches . But all this will seeme no wonder , if men doe wisely consider , that Satan endeuoureth to bee an imitator of God , not to please him , but rather to crosse him , and to beguile these hellish Apostates , and to increase the more their sinnes , and iust condemnation .

Behold , What the Lord doth :

1. The Lord hath his set Assemblies for his seruants to meete together .

2. The Lord hath his Sabbaths .

3. The Lord hath visible Congregation which consist of good and bad persons , learned and vnlearned , but of these the last are the most .

4. Amongst these is the vse of Baptisme , where they giue to the baptized a name .

5. The Lord maketh a Couenant with his people , and they with him .

6. The Lord confirmeth his couenant with blood .

7. The Lord marketh his .

8. The Lord giueth to those that are his , his Spirit and gifts withall .

● . These doe honour the Lord and worship him .

10. These call vpon the Lord , when they would haue his helpe .

11. The Lord had some which wrought by his power , though they by open profession did not follow him .

12. The Lord requireth faith of such as seeke to him for helpe .

13. The Lord had such as by words cured diseases , by prayer , and did anoynt the party infirme : so by some things brought them from the sicke , and carried to the sicke againe , Iam. 5. Mark . 6.13 . Act. 19.12 .

14. The Lord by his seruant raised some from the dead , 1. King . 17.21 . Act. 9 40.

15. The Lord had such as freely vsed their gift of healing , Mat. 10.8 .

16. The Lord had some , which by cursing and threatning procured euill vpon others , 2. King . 2.24 . Act. 13.

17. The Lord tied his to certaine rules , & ordinances in his seruice , and sometimes to a certaine number , Ios. 6.15.1 . Kin. 17.21 .

18. The Lord maketh some to be his , either by his owne immediate in spiration , and speaking to them , or winneth them to him by his instruments .

19. The Lord appointed some burnt offering for atonement , and so to free his from some euils .

20. In the Scripture is found the cutting of haire & burning it , Num. 6.18 . the writing of words , and the blotting of them out a gaine , and to giue them vnto one , Num. 5.23 . also the giuing of a potion . Num. 5. ●7 .

21. The Lord cast some ●f his ●nto trances , in which they saw many things , and seemed to be in other places , Ezek. 3. 14. and 11. ● . 24 . and 40. 2. Re● . 1.

22. The Lord would take some of his , and suddenly carry them from one place to another bodily , Act. 8.39 .

23. The Lord had such as could tell of things past , things present , but hidden , and of things ●o come .

24. In the Scripture is told of curing one disease , and the same to fall vpon another . 2. Ki. 5.27 .

25. The Lord had such as could work miracles & strange wonders .

26. The Lord by his heauenly worke moueth men to holy actions , as preparatiues to further them to a better knowledge of him ; when hee shall be pleased fur●her to reueale himselfe , Act. 8.28 .

27. The Lord spake by a beast vnto a Witch , Num. 22.28 .

28. The Lord ordained sacrifices to be offered vnto him .

29. The Lord hath promised earthly blessings , to stirre vp people to serue him .

Behold , What Satan doth :

1. So the Deuil hath his set meetings for his Magicians and Witches to come together .

2. So Satan with his Witches haue their times , which they call their sabbaths .

3. So the meetings of these are of good and bad Witches , some learned , and some ignorant , but of these the greatest number .

4. So it is amongst these ; for they meete to christen ( as they speake ) their spirits , and giue them names .

5. So doth Satan and the Witches couenant one with the other .

6. So doth Satan ratifie his couenant with blood .

7. So Satan marketh his .

8. So Satan giueth to his a Familiar or Spirit , and gifts to doe this or that tricke of Witchcraft .

9. So these doe homage to Satan , and worship him .

10. So when these would haue helpe , they call vpon their Spirit , or Deuill .

11. So Satan hath some which worke by his power , though they make no open or expresse league with him .

12. So doth Satan by his instruments require saith of such as come to him for helpe .

13. So hath Satan such as seeme by words to cure diseases , so by formes of prayers and by oyles : also by bringing something from the sicke party , and carrying the same backe againe .

14. So Satan maketh shew by his seruants to raise vp the dead , 1. Sam. 28.

15. So will the Diuell haue such as shall professe to cure for nothing .

16. So Satan hath such , which by cursing & threats procure mischiefe to others .

17. So Satan tyeth his Witches to certaine words and deedes in going about his seruice , & to obserue ●●bers , to doe a thing so & so often , 3. times , 7. times , &c.

18. So Satan maketh some Witches by inward suggestions , & his speaking to them , or by vsing other Witches to gaine them to him .

19. So Satan hath taught his to burne something ( as a sacrifice to him for an atonement ) to free the bewitched from paine .

20. So Satan teacheth his to cut off haire , and burne it , & to write a charme and blot it out , and then giue it one , also to vse ●otions ; thus seeming by these imitations to haue Scriptures or warrant .

21. So the Deuil casts some of his into trances , in which they seeme to themselues to be in other places : where they verily beleeue that they see and doe many things .

22. So Satan will take some of his , and carry them bodily from one place to another , Del. de disq . Mag. l. 2 q. 16 & l. 5. s. 16. p. 760.

23. So Satan hath his , whom he teacheth to tell of all these sorts of things .

24. So we may find how , when a disease is cured by a Witch , it is transferred sometime vpon another person or creature .

25. So Satan hath his Magicians and Sorcerers , to worke wonders , Exo. 7.

26. So Satan by his hellish suggestions and operation , stirreth vp people to thinke of , plot and purpose euil● ; so preparing them for himselfe , to accept of his counsell when hee appeareth to them .

27. So Satan speaketh to witches sometimes in forms of beasts , & somtimes in the very creatures themselues .

28. So Satan hath taught his to offer sacrifice , Num. 23.

29. So Satan promiseth such things to Witches , as Motiues to serue him , Mat. 4.

Thus we see in these few things , how Satan obserueth the Lords doings and sayings , and therein striues to be like him . The truth of these things on Gods part is euident out of the holy Scripture : on Satans part the truth is set out before in these two bookes confirmed by many testimonies in the Margin euery where .

The end of publishing these ( not hitherto set forth by any ) is to shew some ground of those things which wee finde related in the writings of men , and to be don● between Witches and Deuils , which otherwise may seeme to be beyond all credit , an● to be reiected as fabulous ; which if Wierus , Scot and others had known , & diligently weighed , they had not so lightly esteemed of the true relations of learned men , and imputed the strange actions , vndoubtedly done by Witches , and Deuils , only to brainesicke Concei●s , and mad Melancholie .

FINIS .

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