Scripture For they were so guided by gods spirit in their proceedings that nothing could be hard vnto them This priuiledge no ordinarie man hath assurance of and therefore this author writing vpon his owne priuate motion was subiect to error and no doubt this speach of his beeing contrarie to that which is recorded in the Canonicall Scriptures is a flat vntruth Secondly it is obiected that the Scripture calleth him Samuel that appeared vnto Saul Ans. The scripture doth often speake of things not as they are in themselues but as they seeme to vs. So it is affirmed Gen. 1. 16. that God made two great lights the Sunne and Moone whereas the moone is lesser then many starres yet because in regard of her nearenesse to the earth shee seemeth to vs greater then the rest therefore shee is called a great light In like manner Idols in the Scripture are called Gods not that they are so indeed for an Idoll is nothing 1. Cor. 8. 4. but because some men doe so conceiue of them in their mindes In a word the Scripture oftentimes doth abase it selfe to our conceit speaking of things not according as they are but after the manner of men and so in this place calleth counterfeit Samuel by the name of the true Samuel because it seemed so vnto Saul The third obiection That bodie which appeared prophecied of things that came to passe the day after as the death of Saul and of his sonnes which indeede so fel out and at the same time therefore was like to be Samuel Answ. There is nothing there said or done which the deuill might not doe For when the Lord vseth the deuill as his instrument to bring some things to passe he doth before hand reueile the same vnto him and looke what particulars the deuill learneth from God those he can foretell Now the truth is Satan was appointed by God to worke Sauls ouerthrowe and it was made knowne vnto him when the thing should be done by which meanes and by none other the deuill was enabled to Foretell the death of Saul Where by the way obserue that in this case the deuill can reueale things to come certenly to wit if he be appointed Gods immediate instrument for the execution of them or knowes them by light of former prophecies in Scripture Fourthly dead men doe often appeare and walke after they are buried Ans. It is indeede the opinion of the Church of Rome and of many ignorant persons among vs but the truth is otherwise Dead men doe neither walke nor appeare in bodie or soule after death for all that die are either Righteous or wicked The soules of the Righteous goe straight to heauen and the soules of the wicked to hell and their remaine till the last iudgement and therefore of the iust it is said that they are blessed when they die because they rest from their labours Apoc. 14. 13. But how doe they rest if after they be dead they wander vp and downe in the earth If it be said that Moses and Elias appeared when Christ was transsigured in the mount and that Lazarus rose again and at Christs resurrection many dead bodies rose againe and appeared I answer there were two times when God suffered the dead to be raised vp againe either at the planting of his Church or at the restoring and establishing of it when it was rased to the foundation Thus at the restoring of religion in Elias and Elishaes times the sonne of the Shunamitish woman 2. King 4. 34. and the widowes sonne at Sarephta 1. King 17. 21. were raised Againe when God would restore his Church which was fallen to Idolatrie about the death of Elisha he caused the like miracle to be wrought in the reuiuing of a dead man by the touching of Elishaes dead carkeise in the graue thereby to assure the people of their deliuerance and to cause them to embrace the doctrine of the Prophet after his death which in his life they had contemned In like manner at the establishing of the Gospel in the new Testament it pleased Christ to raise vp Moses and Elias and to make them knowne to his Disciples by extraordinarie reuelation that they might beleeue that the doctrine which hee preached was not newe but the same in substance with that which was recorded in the Law and the Prophets both which were represented by Moses and Elias So also he wrought the miracle vpon Lazarus the widowes sonne and lairus daughter thereby to sliewe the power of his Godhead the truth of his calling the testimonie of his Doctrine lastly to make knowne the power of his resurrection he caused some to rise and appeare to others when he himselfe rose againe But out of these two times we haue neither warrant nor example that God suffered the dead to be raised vp Wherefore those instances will not any way confirme Samuels appearing which indeed was not true but counterfeite and forged by the Deuill himselfe Now for the second Opinion of those which denie that there be any Witches and thereupon hold that this was a meere cosenage of the Witch suborning some man or woman to couÌ„terfeit the forme attire and voice of Samuel thereby to delude Saul that also is vntrue For he that spake foretolde the ruine of Saul of his sonnes and of his armie yea the time also wherein this was to come to passe whereas in likelihood no man or woman in all Israel could haue foretold such things before hand of themselues It was not then any cosenage as is affirmed but a thing effected by the deuill framing to himselfe a bodie in the likenesse of Samuel wherein he spake If therefore it be manifest that by counterfeit apparitions of the dead Witches and Sorcerers can foretell things to come hence sundrie points of Witchcraft may be obserued First that there is a league between the Witch and the deuill For this was the cause which mooued Saul to seeke to Witches because neither he himselfe nor any of his seruants could raise vp Satan in Samuels likenesse as the Witch of Endor did But Saul beeing a King might haue commanded helpe from all the wise and learned men in Israel for the effecting of such a matter why then would he rather seeke to a silly woman then to them The reason was because shee had made a compact with the deuil for the vsing of his helpe at her de â—aund by vertue whereof he was as readie to answer as she to call him whereas Saul and the learned Iewes hauing made no such league neither he by his power nor they by their skill could haue performed such a worke Secondly the deuill will be readie at the call and command of Witches and Sorcerers when they are intending any mischiefe For here the Witch of Endor no sooner spake but he appeared and therefore the text giues her a name that signifieth one hauing rule and command ouer Pytho that is the familiar spirit yet when he is commanded he yeelds not vpon
the more easily drawne into the same consederacy wherewith they theÌ„selues are vnited to Satan I might here alleadge that they deserue death because many of them be murtherers but I stand not vpon that instance because I hold in the generall that Witches are not to be suffered to liue though they doe no hurt either to man or other creatures and that by vertue of Moses Law onely for their leagues sake whereby they become rebells to God Idolaters and seducers as now hath beene shewed Notwithstanding all that hath beene said many things are brought in defence of them by such as be their friends and welâ—illers First it is saide that the hurt that is done comes not from the Witch but from the deuill he deserues the blame because it is his worke and she is not to die for his sinne Ans. Let it be granted that the Witch is not the author of the euill that is done yet shee is a confederate and partner with the Deuill in the fact and so the law takes hold on her See it in a familiar comparison A companie of men conspire together in a robberie by common consent some stand in open place to espie out the bootie and to giue the watchword others are set about the passage priuily to rush vpon the man and to spoile him of his goods In this case what saith the Law The parties that gaue the watchword though they did nothing to the man yet beeing accessories and abettors to the robberie by consent they are theeues and liable to condemnation and exequution as well as the principalls Euen so stands the case with the Witch In the working of wonders and in all mischieous practises he or she is partaker with the deuill by consent of couenant the Witch onely vseth the watchword in some charme or otherwise and doth no more the deuill vpon notice giuen by the charme takes his opportunitie and works the mischeife He is the principall agent but the other yeeldeth helpe and is rightly liable to punishment The reason is because if the deuill were not stirred vp and prouoked by the Witch he would neuer do so much hurt as he doth He had neuer appeared in Samuels likenes had he not beene solicited by the Witch of Endor He would not haue caused counterfeit serpents and frogges to appeare in Egypt but for Ianâ—es and Iambres and other Inchanters And in this age there would not in likelihood be so much hurt hinderance procured vnto men and other creatures by his meanes but for the instigation of ill disposed persons that haue fellowship and societie with him Againe they obiect that Witches conuicted either repent or repent not If they repent then God pardoneth their sinne and why should not the Magistrate as well saue their bodies let them liue as God doth their soules If they doe not repent then it is a dangerous thing for the Magistrate to put them to death for by this meanes he kills the bodie casts the soule to hell Ans. All Witches iudicially lawfully conuicted ought to haue space of repentance granted vnto them wherein they may be instructed and exhorted and then afterward executed For it is possible for theÌ„ to be saued by Gods mercie though they haue denied him Secondly the Magistrate must execute iustice vpon malefactors lawfully conuicted whether they repent or not For God approoueth the iust execution of iudgement vpon men without respect to their repentance neither must their impenitencie hinder the execution of iustice When the people of Israel had committed Idolatrie in worshipping the golden calfe Moses did not expect their repentance in the meane while forbeare the punishment but he and the Leuites presently tooke their swords and slue them and the Lord approoued their course of proceeding Exod. 32. 28. When Zimri an Israelite had committed fornication with Cozbi a Midianitish woman Phineas in zeale of Gods glorie executed iudgment vpon them both without any respect vnto their repentance Numb 25. 8. and is therefore commended Psalm 106. 30. Warres are a worthie ordinance of God and yet no Prince could euer attempt the same lawfully if euery souldier in the field should stay the killing of his enemie vpon expectation of his repentance And whereas they say that by executing an impenitent Witch the Magistrate casteth away the soule we must know that the â—nde of execution by the Magistrate is not the damnation of the malefactors soule but that sinne might be punished that others may beware of the like crimes and offences and that the wicked may be taken away from among Gods people But some Witches there be that can not be conuicted of killing any what shall become of them Ans. As the killing Witch must die by another Lawe though he were no Witch so the healing and harmelesse Witch must die by this Law though he kill not onely for couenant made with Satan For this must alwaies be remembred as a conclusion that by Witches we vnderstand not those onely which kill and torment but all Diuiners Charmers Iuglers all VVizzards commonly called wise men and wise women yea whosoeuer doe any thing knowing what they doe which cannot be effected by nature or art and in the same number we reckon all good VVitches which doe no hurt but good which doe not spoile and destroy but saue and deliuer All these come vnder this sentence of Moses because they deny God and are consederates with Satan By the lawes of England the thiefe is executed for stealing and we thinke it iust and profitable but it were a thousand times better for the land if all VViâ—ches but specially the blessing Witch might suffer death For the theife by his stealing and the hurtfull Inchanter by charming bring hinderance and hurt to the bodies and goods of meni but these are the right hand of the deuill by which he taketh and destroyeth the soules of men Men doe commonly hate and spit at the damnifying Sorcerer as vnworthie to liue among them whereas the other is so deare vnto them that they hold themselues and their country blessed that haue him among them they flie vnto him in necessitie they depend vpon him as their God and by this meanes thousands are caried away to their finall confusion Death therefore is the iust and deserued portion of the good Witch FINIS a Ioh. 12. 11. b Ioh. 8. 44 c 1. Pet 5. 8. d 2. Cor. 2. 11. e Eph. 6. 11. f Ioh. 8. 4â— a Gen. 18. 17. b Num. 1â—6 c Amos 3. 7. d Act. 10. 10. e Exod 25. 22. Nâ—mb 7. 89. Herodot Euterpe 1. Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2. king 17. 29. Iâ—h 4. 21. h Act. 17. â—3 i 1. Cor. 10. 20. k Diog. Laert lib. 1 in Thalâ—tis epist ad Pherecid l. 3. Strabo Geogr l. 17. l 2. Tim. 3. 8. m bâ—a 8. 19 20. n Diod. Sic. l. 17. Plin. l. 5. c. 5. o Herodot Euterpe Strabo Geogr l. 16. ex Hom. Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Paâ—san in Phocicis Herodot Euterpe Str Geogr. lib. 9. l. 16. q Paâ—san in Hoeoticis Strabo Geogr lib. 9. * Omnâ—â— superstitiâ— iâ—becilli animi atque a nilis est Cic. de Divin h Levit. 19. 31. i Cleâ—â— Al. 〈◊〉 lib. 6. Strabo Geogr l. 15. Dan â— 2. Matth. 2. 1. k 1. Sam 28. l Dan. 2. 1 2. Platina in Sylv. 2. c. Fascie temporum b Benno Cardinal de Sylvest â— Gregor 6. Act. 8 9. August Enchirid cap. 95. 96. 1. Sam. 28. 2 Thess. 2. 10 11 12. Deut. 13. 3. â— Reignald Scot epist. 〈…〉 Miravel mirandâ— non Miracula Lib. de civ Dei 22. c. 8. Homil. 19. opeâ— imperfect Act. 3. 12. 16. Luk. 8. 46. Act. 19. 1â— 11. Aug. lib de vnital eccl cap. 16. 2. Cor. 4. 4. 2. Cor. 10. 4. Luk. 10. 18. * Iust. Mart. Apol. ad Anton Act. â— 10. Euseb. Eccl. hist. lib. 2. cap. 12. Rev. 20. 2. Deâ—t 1. 16. 2. Chron. 19. 6. Prov. 8. 16. a 〈◊〉 12. b 2. Cor. 〈◊〉 Ioh. 4. â—4 〈◊〉 Plaâ—â—â—a de vit Poâ—t in vita Silâ— 2. â—aleus in Act. Rom. Pont lib. 5. lib. 6. August confess l. 10. c. 35 August de 〈…〉 c. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 1. 16. â—er 19. August de Trin l. 3. c. 7. 2. Thess. 2. 10 11. â— 12. Math. 4. 9. Pâ—â—tarch in vita Alex 1. Sam. 28. 19. * 〈◊〉 〈…〉 Omneagenâ— per conâ—aetâ—â—◠〈…〉 Iugling * 〈◊〉 Iust. Mart. Apolog. ad Anton. Pium * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 10. * Ioan. Fr. Pie Mâ—â—and de praenot l 1. c. 2. Nicol. Remigius Daemonolaâ—â— c. 1. c. 5. * Homer 〈◊〉 lib 10. 12. * Sub tit de intur alâ—â—sque deliâ—t c. 9. Sence lib Nat 〈◊〉 est 4. 〈…〉 c. Ioseph 〈…〉 1. 8. c. 2.
Witch of Samaria is called Magus or Simon the Magician Againe in this generall tearme I comprehend both sexes or kindes of persons men and women excluding neither from beeing Witches A point the rather to be remembred because Moses in this place setting downe a Iudiciall â—awe against Witches vseth a word of the feminine gender â—â—ecasbephah which in English properly signisieth a woman Wicth whereupon some might gather that women onely were Witches Howbeit Moses in this word exempteth not the male but onely vseth a notion referring to the female for good causes principally for these two First to giue vs to vnderstand that the woman beeing the weaker sexe is sooner intangled by the deuills illusions with this damnable art then the man And in all ages it is found true by experience that the deuill hath more easily and oftner preuailed with women then with men Hence it was that the Hebrues of ancient times vsed it for a prouerb The more women the more witches His first temptation in the beginning was with Eue a woman and since he pursueth his practise accordingly as making most for his aduantage For where he findeth easiest entrance and best entertainement thither will he oftnest resert Secondly to take away all exception of punishment from any partie that shall practise this trade and to shewe that weaknes caÌ„not exempt the Witch from death For in all reason if any might alledge insirmitie and plead for fauour it were the woman who is weaker then the man But the Lord saith if any person of either sexe among his people be found to haue entred couenant with Satan and become a practiser of Sorcerie though it be a woman and the weaker vessell shee shall not escape she shall not be suffred to liue she must die the death And though weakenes in other cases may lessen both the crime and the punishment yet in this it shall take no place The second point in the description is consenting to vse the helpe of the deuill either by open or secret league wittingly and willingly wherein standeth the very thing that maketh a Witch to be a Witch The yeelding of consent vpon couenaut By which clause two sorts of people are expressely excluded from being Witches First such as be tainted with phrenzy or madnes or are through weakenesse of the braine deluded by the deuill For these though they may be said after a sort to haue societie with Satan or rather he with them yet they cannot giue their consent to vse his aide truely but onely in imagination with the true Witch it is farre otherwise Secondly all such superstitious persons men or women as vse Charmes and Inchantment for the effecting of any thing vpon a superstitious and erroneous perswasion that the Charmes haue vertue in them to doe such things not knowing that it is the action of the deuill by those meanes but thinking that God hath put vertue into them as hee hath done into hearbs for Physicke Of such persons we â—gue no doubt abundance in this our Land who though they deale wickedly and sinne grieuously in vsing Charmes yet because they intend not to ioyne league with the deuill either secretly or formally they are not to be counted Witches Neuertheles they are to be aduertisâ—d in the meane time that their estate is fearefull For their present vngodly practises haue prepared them already to this cursed trade and may bring them in time to be the ranckest Witches that can be Wherefore I aduise all ignorant persons that know not God nor the Scriptures to take heede and beware of this dangerous euill the vse of Charmes For if they be once conuinced in their consciences and knowe that God hath giuen no power to such meanes and yet shall vse them assuredly they doe in effect consent to the deuill to be helped by him and thereupon are ioyned in confederacie with him in the confidence of their owne hearts and so are become Witches The third and last thing in the description is the end of Witchcraft The wâ—rking of woÌ„ders WoÌ„ders are wrought three wayes as hath beene shewed either by Diuination or by InchaÌ„tment or by lugling and to one of these three heads 〈◊〉 â—eates and practises of Witchcraft 〈◊〉 to be referred Now if any man doubt whether there bâ—such Witches indeede as haue beene â—escribed let him remember that beside experience in all ages and countries wee haue also sundrie examples of them euen in the Scriptures In the old Testament we read of Balaam Numb 23. who though he be called a Prophet because he was so reputed of men yet indeede he was a notorious Witch both by profession and practise and would haue shewed his cunning in that kind vpon the Israelits if God had not â—undered him against his will Of the same kinde were the Inchanters of Egypt Exod. 7. the Witches of Persia Dan. 2. and the Pythonisse of Endor known for a renowned Sorcerer ouer all Israel and therefore Sauls seruants beeing asked could presently tell of her as we read 1. Sam. 28. In the new Testament mention is made of Simon whose name declared his professionâ— his name was Magus and the text saith that he vsed Witchcraft and bewitched the people of 〈◊〉 calling himselfe a great man Act. 8. 9. Whence it was that after his death there was a statue set vp in Rome in honour of him in the daies of Claudius Cesar with this inscription Simoni Deo sancto And it is not vnlike but Bar-jesus the false prophet at Paphus was a man addicted to the practises of Witchcraft and for that cause was called by a kinde of excellency Elymas the Magician Act. 13. 6. 8. that is the great or famous Sorcerer Lastly the Pythonisse at Philippi that gat her master much aduantage by diuining Act. 16. 16. And all these vsed the helpe of the deuill for the working of wonders Of Witches there be two sorts The bad Witch and the good Witch for so they are commonly called The bad Witch is he or she that hath consented in league with the Deuill to vse his helpe for the doing of hurt onely as to strike and annoy the bodies of men women children and cattell with diseases and with death it selfe so likewise to raise tempests by sea and by land c. This is commonly called the binding-Witch The good Witch is he or shee that by consent in a league with the deuill doth vse his help for the doing of good onely This cannot hurt torment curse or kill but onely heale and cure the hurts inflicted vpon men or cattell by badde Witches For as they can doe no good but onely hurt so this can doe no hurt but good onely And this is that order which the Deuill hath set in his kingdome appointing to seuerall persons their seuerall offices and charges And the good Witch is commonly tearmed the vnbinding Witch Now howsoeuer both these be euill yet of the two the more horrible deâ—â—stable Monster is the good
Witch for looke in what place soeuer there be any bad Witches that hurt onely there also the Deuill hath his good ones who are better knowne then the bad beeing coÌ„monly called Wise-men or Wise-women This wil appeare by experience in most places in these countries For let a mans childe friend or cattell be taken with some sore sicknes or strangely tormented with some rare and vnknowne disease the first thing he doth is to bethink himselfe and inquire after some Wiseman or wise-woman thither he sends and goes for helpe When he comes he first tells him the state of the sicke man the Witch then beeing certified of the disease prescribeth either Charmes of words to be vsed ouer him or other such counterfeit meanes wherein there is no vertue beeing nothing els but the deuills Sacraments to cause him to doe the cure if it come by Witchraft Well the meanes are receiued applied and vsed the sicke partie accordingly recouereth and the conclusion of all is the vsuall acclamation Oh happie is the day that euer I met with such a man or woman to helpe me Here obserue that both haue a stroke in this action the bad Witch hurt him the good healeth him but the truth is the latter hath done him a thousand fold more harme then the former For the one did onely hurt the bodie but the deuill by meanes of the other though he haue left the bodie in good plight yet he hath laid fast hold on the soule and by curing the body hath killed that And the partie thus cured cannot say with Dauid The Lord is my helper but the Deuill is my helper for by him he is cured Of both these kinds of witches the present Law of Moses must be vnderstood This point well considered yeeldeth matter both of instruction and practise Of instruction in that it shewes the cunning and craftie dealing of Satan who afficteth and tormenteth the body for the gaine of the soule And for that purpose hath so ordered his instrumeÌ„ts that the bad Witch giues the occasion by annoying the body or goods and the good immediatly accomplisheth his desire by intangling the soule in the bands of errour ignorance and false faith Againe this sheweth the blindnes of naturall corruption specially in â—gnorant and superstitious people It is their nature to abhorte hurtfull persos such as bad Witches be and to count them execrable but those that doe them good they honour and reuerence as wise men and woman yea secke and 〈◊〉 vnto theÌ„ in times of extremitie though of all persons in the world they be most odious and Satan in them 〈◊〉 the greatest friend when he is most like himselfe and intendeth greatest mischiefe Let all ignorant persons be aduised hereof in time to take heede to themselues and learne to knowe God and his word that by light from thence they may better discerne of the subtile practises of Satan and his instruments For matter of practise Hence wee learne our duetie to abhorre the wizzard as the most pernicious enemie of our saluation the most effectuall instrument of destroying our soules and of building vp the deuills kingdome yea as the greatest enemie to Gods name worship and glorie that is in the world next to Satan himselfe Of this sort was Simon Magus who by doing strange cures and workes made the people of Samaria to take him for some great man who wrought by the mightie power of God whereas he did all by the deuill He therefore beeing a good Witch did more hurt in seducing the people of God then Balaam a bad one could with all his curses And we must remember that the Lord hath set a lawe vpon the witches head he must not liue and if death be due to any then a thousand deaths of right belong to the good Witch But the patrones of Witches indeauour to delude the true interpretation of that lawe For by a Witch say they we must vnderstand a poisoner and they alledge for that purpose the 70. Interpreters who translate the original word Mecashephah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a poisoner I answer First the word vsed by the 70. Interpreters signifieth indeede so much yet not that onely but also a VVitch in generall as may appeare in sundrie places of Scripture The Apostle reckoning vp Witchcraft among the workes of the flesh vseth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for poysoning but for all Magicall arts as Hierome testifieth vpon the place And that it must necessarily be so translated it is euident because in the next verse murther is termed another worke of the flesh vnder which poisoning and all other kinds of killing are comprehended And the same word is vsed in the like sense Reu. 21. 8. and 22. 15. Againe the word Mecashephah which Moses vseth is ascribed to the Inchanters of Egypt in the 7. 8. and 9. chapters of Exodus and to the wisemen of Babel Dan. 2. who are also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the Seauentie and both sorts of them were witches and sorcerers The kings of Egypt and Babylon vsed these Mecashephim for sundrie purposes and made them of their counsell and if they had beene according to this allegation poisoners it is not like they would haue so fitted the humors of those two Princes Pharaoh and Nebuchadneâ—sar much lesse that they would haue so ordinarily required their presence and assistance in the businesse there mentioned Thirdly there is a peremptorie Law against the wilfull murtherer Num. 35. 31. that he should be put to death and that no recompence should be taken for his life In which place all poisoners are condemned because they are wilfull murtherers Now if here in Exodus by Mecashephah we should vnderstand a poisoner then there should be one and the same law twice propounded for the same thing which is not like and therefore the word vsed by Moses in this text signifieth not a poisoner properly but a Witch CHAP. VI. Of the punishment of Witches HItherto I haue treated of the nature of witchcraft both in generall particular and haue also shewed what witches are both good and badde And now I proceede to the second point considered in this Text the Punishment of a Witch and that is Death In the Iudiciall laws of Moses wherof this is one the Lord appointed sundrie penalties which in qualitie and degree differed one from another so as according to the nature of the offence was the proportion and measure of the punishment ordained And of all sinnes as those were the most heinous in account which tended directly to the dishonour of God so to them was assigned death the greatest and highest degree of punishment He that despised the Law of Moses died without mercy vnder two or three witnesses Hebr. 10. 28. the punishment of the theefe was restitution foure-fold Exod. 22. 1. but the murtherer must be put to death Numb 35. 31. the Idolater and Seducer were commanded to be slaine
Exod. 22. 20. Deut. 13. 5. the Blasphemer must be stoned Leuit. 29. 19. And the VVitch is numbred amongst these grieuous of fendâ—rs therefore his punishment is as great as any other For the text saith he might not be suffered to liue Exod. 22. 18. But why should the VVitch be so sharply censured And what should mooue the Lord to allot so high a degree of punishment to that sort of offenders Ans. The cause was not the hurt which they brought vpon men in bodie goods or outward estate For there be sundrie that neuer did harme but good onely VVe reade not of any great hurt that was done by the Inchanters of Egypt or by the Pythonisse of Endor or by Simon Magus in Samaria And those diuining VVitches which haue taken vpon them to foretell things to come hurt not any but themselues yet they must die the death This therefore is not the cause But what if these doe hurt or kill must they not then die yes verely but by another law the law of Murther and not by the law of VVitchcraft For in this case he dieth as a murtherer and not as VVitch and so he should die though he were no VVitch The cause then of this sharpe punishment is the very making of a league with the deuill either secret or open whereby they couenant to vse his helpe for the working of wonders For by vertue of this alone it commeth to passe that VVitches can doe strange things in Diuining Inchanting and Iugling Now let it be obserued of what horrible impietie they stand guiltie before God who ioyne in confederacie with Satan Hereby they renounce the Lord that made them they make no more account of his fauour and protection they doe quite cut themselues off from the couenant made with him in Baptisme from the communion of the Saints from the true worship and seruice of God And on the contrarie they giue themselues vnto Satan as their god whome they continually feare and serue Thus are they become the most detestable enemies to God and his people that can be For this cause Samuel told Saul that rebellion was as the sinne of Witchcraft that is a most heinous detestable sinne in the sight of God The traytour that doth no hurt to his neighbour but is willing and readie to doe him the best seruices that can be desired is notwithstanding by the law of Nations no beâ—ter then a dead man because he betraies his Soueraigne and consequently cannot be a friend vnto the Common-wealth In like manner though the Witch were in many respects profitable and did no hurt but procured much good yet because he hath renounced God his king and gouernour and hath bound himselfe by other lawes to the seruice of the enemie of God and his Church death is his portion iustly assigned him by God he may not liue CHAP. VII The application of the doctrine of Witchcraft to our times THus hauing deliuered the true sense and interpretation of this Iudiciall Law both concerning the sinne of Witchcraft the persons by whom this sinne is practised it remaineth now that I should make some vse thereof by way of application to the Witches of our times In doing whereof foure particular Questions of moment are to be handled I. Whether the Witches of our times be the same with those that are here condemned by the law of Moses for some there be and those men of learning and members of Gods Church that hold they are not II. If they be the same as it shall appeare they are then how we may in these daies be able to discerne and discouer a Witch III. What remedie may be vsed against the hurt of Witchcraft IV. Whether our Witches are to be punished with death and that by vertue of this Lawe of Moses Sect. I. I. Question Whether the Witches of our times be the same with those that are here condemned by Moses Law Ans. If we doe well consider the qualitie and condition of the Witches of our daies we shall easily see that they be the same For experience sheweth that whether they be men or women but especially aged women they be such persons as doe renounce God and their Baptisme and make a league with the deuil either secretly or openly in which the deuill bindeth himselfe to teach them certaine rites and ceremonies whereby they may be able to worke wonders as to stirre vp tempests to reueale secrets to kill or hurt men and cattell or to cure and doe good according to the tenour of their couenant The confessions of Witches recorded in the Chronicles of countries through all Europe doe with common consent declare and manifest this point So that howsoeuer our VVitches may differ in some circumstances from those in the time of Moses as either in the instruments and meanes vsed or in the manner and forme or in some particular ends of their practises yet in the substance and foundation of Witchcraft they agree with them For both of them haue made a couenant with the Deuill one way or other and by vertue thereof haue wrought wonders aboue the order of nature Agreeing therefore in the verie foundation and forme of Witchcraft which is the league and in the proper end the working of wonders they must needs be in substance and effect the same with the Witches mentioned by Moses And yet this point is denied by some and the Witches of these daies haue their patrons who vse reasons to prooue that now we haue none such as we speake of Their reasons are specially three First they labour to take away the forme of Witchcraft affirming that there can be no confederacie made betweene the Witch and the Deuill and that for foure causes I. In euery league and contract the parties must be murâ—ally bound each to other now betweene man or woman and the deuill there can be no bond made and though there could yet man is bound in conscience to God to renounce the bond of obedience to Satan and to breake the couenant Ans. There be two sorts of leagues lawfull and vnlawfull in all lawfull leagues it is true that there must be a mutuall bond of both parties each to other which may not be dissolued but in vnlawfull compacts it is otherwise And no man can say that this league betweene a Witch and the Deuill is lawfull but wicked and damnable yet beeing once made howsoeuer vnlawfully it is a league and compact This therefore prooueth not that there can be no couenant at all but that there can be no lawfull couenant betwixt them which no man will denie II. Satan and the Witch are of diuers natures he is spirituall they are corporall substances therefore there can be no league made betweene them Ans. The reason is not good For euen God himselfe who is of nature most simple and spirituall made a couenant with Adam renued the same vnto Abraham Isaac and Iacob and continueth it with his Church on earth from age
conscience which stoppeth the freedome of speech and vtterance and may giue iust occasion to the Magistrate to make further enquirie I say nor if he or shee be timorous and fearefull for a good man may be fearefull in a good cause sometimes by nature sometimes in regard of the presence of the Iudge and the greatnes of the andience Againe some may be suddenly taken and others naturally want the libertie of speech which other men haue And these are the causes of feare astonishment which may befall the good as well as the bad Touching the manner of Examination there be two kinds of proceeding either by a single Question or by some Torture A single question is when the Magistrate himselfe onely maketh enquirie what was done or not done by bare and naked interrogations A torture is when besides the enquirie in words he vseth also the racke or some other violent meanes to vrge confession This course hath beene taken in some countries and may no doubt lawfully and with good conscience be vsed howbeit not in euery case but onely vpon strong and great presumptions going before and when the partie is obstinate And thus much for Examination now followeth Conuiction § 2. Conuiction is an action of the Magistrate after iust examination discouering the Witch This action must proceed from iust sufficient proofes and not from bare presumptions For though presumptions giue occasion to examine yet they are no sufficient causes of conuiction Now in generall the prooses vsed for conuiction are of two sorts some be lesse sufficient some be more sufficient The lesse sufficient proofes are these First in former ages the party suspected of Witchcraft was brought before the Magistrate who caused red hoat yron and scalding water to be brought and commanded the partie to put his hand in the one or to take vp the other or both and if he tooke vp the yron in his bare hand without burning or endured the water without scalding hereby he was cleared and iudged free but if he did burne or scalde he was then conuicted and condemned for a Witch But this manner of conuiction hath long agone beene condemned for wicked and diabolicall as in truth it is considering that thereby many times an innocent man may be condemned and a rancke Witch scape vnpunished Againe our owne times haue afforded instances of such weake and insufficient proofes As first Scratching of the suspected partie and present recouerie thereupon Secondly burning of the thing bewitched if it be not a man as a hogge or oxe or such like creature is imagined to be a forcible meanes to cause the Witch to discouer her selfe Thirdly the burning of the thatch of the suspected parties house which is thought to be able to cure the partie bewitched and to make the Witch to bewray her selfe Besides these in other countries they haue a further proofe iustified by some that be learned The partie is taken and bound hand and foote and cast crosse waies into the water if she sincke shee is counted innocent and escapeth if shee fleete on the water and sincke not she is taken for a Witch conuicted and accordingly punished All these proofes are so farre from beeing sufficient that some of them if not all are after a sort practises of witchcraft hauing in them no power or vertue to detect a Sorcerer either by Gods ordinaÌ„ce in the creation or by any speciall appointment since For what vertue can the Scratching of a Witch haue to cure a hurt where doe we finde it in any part of the word of God that scratching should be vsed or what promise of recouerie vpon the vse thereof But how then comes it to passe that helpe is often procured by these such like meanes Ans. It is the sleight and subtiltie of the Deuill vpon scratching the Witch to remooue such hurts as himselfe hath inflicted that thereby he may invre men to the practise of wicked and superstitious meanes And what I say of scratching the same may be enlarged to all other proofes of this kind before named God hath imprinted no such vertue in their natures to these purposes or added the same vnto them by speciall and extraordinarie assignment That therefore which is brought to passe by them when they are vsed commeth from the Deuill And yet to iustifie the casting of a Witch into the water it is alleadged that hauing made a couenant with the Deuill shee hath renounced her Baptisme and hereupon there growes an Antipathie betweene her and water Ans. This allegation serues to no purpose for all water is not the water of Baptisme but that onely whiâ—h is vsed in the very act of Baptisme and not before nor after The element out of the vse of the Sacrament is no Sacrament but returnes againe to his common vse To goe yet further an other insufficient proofe is the testimonie of some wizzard It hath beene the ordinarie custome of some men when they haue had any thing ill at ease presently to go or send to some wise man or wise woman by whome they haue beene informed that the thing is bewitched and to winne credit to their answer some of them haue offred to shew the Witches face in a glasse whereof the partie hauing taken notice returnes home and detecteth the man of woman of witchcraft This I graunt may be a good presumption to cause strait examination but a sufficient proofe of conuiction it can not be For put the case the grand-Iurie at the Assises goeth on a partie suspected and in their consultation the Deuill comes in the likenesse of some knowne man and tells them the person in question is indeede a Witch and offers withall to confirme the same by oath should the Inquest receiue his oath or accusation to condemne the man Assuredly no and yet that is as much as the testimonie of another wizzard who onely by the Deuils helpe reuealeth the Witch If this should be taken for a sufficient proofe the Deuill would not leaue one good man aliue in the world Againe all other presumptions commonly vsed are insufficient though they may minister occasion of triall for example If a man in open court should affirme before the Iudge Such a one fell out with me and cursed me giuing me threatning words that I should smart for it and some mischiefe should light vpon my person or goods ere it were long Vpon these curses and threats presently such and such euills befell me and I suffered these and these losses The Magistrate thus informed may safely proceed to inquire into the matter but he hath not froÌ„ hence any sure ground of conuiction For it pleaseth God many times to lay his hand vpon mens persons and goods without the procurement of Witches And yet experience shewes that ignorant people who carrie a rage against them wil make strong proofes of such presumptions whereupon sometime Iurers doe giue their Verdict against parties innocent Lastly if a man beeing dangerously sicke and like to die
vpon suspition will take it on his death that such a one hath bewitched him it is an allegation of the same nature which may mooue the Iudge to examine the partie but it is of no moment for conuiction The reason is because it was but the suspition of one man and a mans owne word for himselfe though in time of extremitie when it is likely he will speake nothing but the truth is of no more force then another mans word against him And these are the proofes which men in place and time haue ordinarily vsed for the detecting of such vngodly persons but the best that may be saide of them is that they be all either false or vncertaine signes and vnauaileable for the coÌ„demnation of any man whatsoeuer Now follow the true proofes and sufficient meanes of conuiction all which may be reduced to two heads The first is the free and voluntarie confession of the crime made by the partie suspected and accused after examination This hath beene thought generally of all men both Diuines and Lawyers a proofe sufficient For what needs more witnes or further enquirie when a man from the touch of his owne conscience acknowledgeth the fault And yet the patrons and aduocates of Witches except against it and obiect in this manner That a man or woman may confesse against themselues an vntruth beeing vrged thereto either by feare or threatning or by a desire vpon some griefe conceiued to be out of the world or at least beeing in trouble and perswaded it is the best course to saue their liues and obtaine libertie they may vpon simplicitie be induced to confesse that which they neuer did euen against themselues Ans. I say not that a bare confession is sufficient but a confession after due examination taken vpon pregnant presumptions For if a man examined without any ground or presumptions should openly acknowledge the crime his act may be iustly suspected as grouÌ„ded vpon by-respects but when proceeding is made against him at the first vpon good probabilities and hereupon he be drawn to a free confession that which he hath manifested therby cannot but be a truth Other points of exception vrged by them are of small moment and may easily be answered out of the grounds before deliuered and therefore I omit them Now if the partie held in suspition be examined and will not confesso but obstinately persist in deniall as commonly it falleth out then there is another course to be taken by a second sufficient meanes of conuiction which is the testimonie of two witnesses of good and honest report auouching before the Magistrate vpon their owne knowledge these two things Either that the partie accused hath made a league with the deuill or hath done some knowne practises of Witchcraft And all arguments that doe necessarily prooue either of these beeing brought by two sufficient witnesses are of force fully to conuince the partie suspected For example First if they can prooue that the partie suspected hath inuocated and called vpon the deuill or desired his helpe For this is a branch of that worshippe which Satan bindeth his instruments to giue vnto him And it is a pregnant proofe of a league formerly made betweene them Secondly if they can giue euidence that the partie hath intertained a familiar spirit and had conference with it in forme or likenesse of a mouse catte or some other visible creature Thirdly if they affirme vpon oath that the suspected person hath done any action or worke which necessarily inferreth a couenant made as that he hath shewed the face of a man suspected beeing absent in a glasse or vsed Inchantment or such like feats In a word if they both can auouch vpon their own proper knowledge that such a man or woman suspected haue put in practise any other actions of Witchcraft as to haue diuined of things afore they came to passe and that peremptorily to haue raised tempests to haue caused the forme of a dead man to appeare or the like standing either in diuination or operation it prooueth sufficiently that he or she is a Witch But some may say if these be the onely strong proofes for the conuiction of a Sorcerer it will be then impossible to put any one to death because the league with Satan is closely made and the practises of Sorâ—erie are also very secret and hardly can a man be brought which vpon his owne knowledge can auerre such things I answer howsoeuer both the ground and practise be secret and to many vnknowne yet there is a way to come to the knowledge thereof For it is vsuall with Satan to promise any thing till the league be ratified but when it is once made and the partie intangled in societie with him then he indeauoureth nothing more then his or her diseâ—uefie and vseth all meanes possible to diclose them So that what ende soeuer the Witch propoundeth to her selfe in the league he intendeâ—â— nothing else but her vtter confusion Therefore in the iust iudgement of God it often filleth out that these which are true witches indeede shall either by confession discouer themselues or by true testimonie be conuinced The causes which mooue the deuill not onely to affect but to hasten this discouer it are two principally The first is his malice towards all men in so high a degree that he cannot indure they should enioy the world or the benefits of this life if it were possible so much as one houre Though therefore by vertue of the precontract he be cock-sure of his instrument yet his malice is not herewith satisfied till the partie be brought to light and condemned to death Which may be a caueat so all ill disposed persons that they beware of yeelding themselues vnto him The second is his infatiable desire of the present and full possession of them whome he hath got within the bonds of the couenant For though he haue good hope of them yet is he not certen of their continuance The reason is because some united with him in confederacie haue through the great mercie of God by carefull vsage of holy meanes and faith in Christ been reclaimed and deliuered out of his bondage and so at length freed from his couenant so as he hath eternally left them Hence it is that he labours by might and maine to keepe them in ignorance and to preuent the vsage of meanes effectuall to ther conuersion by laying a plot for their discouerie Bâ—t how then comes it to passe that all such persons are not speedily detected but some liue long and others die without any mans priuitie Ans. The reasons hereof may be diuers First because some one or more of them may belong to Gods election and therefore albeit for causes-best knowne to himselfe he may suffer them for a time to be holden in the snares of Satan yet at length in mercie he reclaimes them and in the meâ—ne time suffreth not the deuill to exercise the depth of his malice in discouering them to their